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to such beings at the moment of death (vow 19). Once born in his buddha-land, they will have many of the abilities and bodily features of a fully awakened buddha, such as the divine eye, the divine ear, and the ability to read others' minds (vows 6, 7, 8), and the 32 bodily marks of a buddha (vow 21). The requirements that beings first perfect all virtues and attain such abilities and features before gaining rebirth might lead one to think that they are effectively buddhas upon arrival, but other vows make clear that the purpose of rebirth in this buddha-land is the acquisition of buddhahood. Beings born there are promised limitless time to practice (vow 15), they will never perish and revert to a lower rebirth (vow 2), and they will assuredly achieve buddhahood(vow 11). The land itself is to be so clear and pure that it perfectly reflects all other world systems (vow 31). All the accoutrements of the land will be so finely wrought as to be unperceivable (vow 27), and the land itself, with all its trees and buildings, will be adorned with all seven kinds of brilliant jewel (vow 32).
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5373:, also perform numerous ritual services for their congregation. Charles B. Jones notes that in this school: "there is an "infant rite" to welcome the birth of a new baby, a "confirmation ceremony" to affirm one's commitment to the Jōdo Shinshū and receive a dharma name, a "wedding ceremony" that unites a couple's marriage vows with a reaffirmation of their commitment to the way of Amitābha, and, of course, funeral rites to commend loved ones to rebirth in the Pure Land. Individual parishioners may also request special services, such as a home visit during which the minister chants the Smaller Sūtra in front of the family buddha-altar (Jpn.: butsudan), or memorial services to mark the death anniversaries of loved ones." According to Jōdo Shinshū teaching, while these rituals do not actually contribute to one's attainment of the Pure Land (only
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2813:. Tanluan was skeptical about the possibility of spiritual growth at the time that he lived. He argues that it is too difficult now to practice the bodhisattva path relying on one's own power (or self-power, through study and meditation) and instead one needed to rely on "other power", that is the power of a Buddha like Amitabha. According to Tanluan, through faith in this other power, one can attain enlightenment relatively easily. Tanluan describes a detailed meditation of visualizing the Buddha Amitabha and reciting his name with sincere faith. He saw the name of the Buddha as a kind of spell which has the power to connect us with the wisdom of the Buddha and his inconceivable realm (
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2742:, T.2059, circa 519) do not name or describe the Pure Land of Sukhavati using classic Buddhist descriptions one finds in the sutras. Instead, this "spirit realm" shows Daoist influences. Hence, Jones does not see Huiyuan as being an actual devotee of Pure Land Buddhism, but instead as simply a Buddhist who practiced nianfo. Huiyan did praise nianfo, and he is recorded as saying that "the nianfo samadhi is preeminent for height of merit and ease of practice." Whatever the case, during the later course of Pure Land Buddhism, Huiyan began to be seen as a patriarch of Pure Land Buddhism who had achieved rebirth in the Pure Land and had visions of Amitabha.
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2895:, which he held was taught for the benefit of the common folk (which he sees as exemplified by the character of queen Videhi and in himself). To attain the Pure Land, one must have a deep, sincere trust in Amitabha and deeply desire to be reborn in the Pure Land and then perform the five forms of religious practice. Reciting the name of Amitabha is the main practice, which is supported by the auxiliary practices of chanting the Pure Land sutras, visualization and meditation on Amitabha, worshiping and bowing to Amitabha and praising and making offerings to Amitabha. These practices led to birth in the Pure land, as well as to meditative absorption (
5091:"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. The first comes from the Sutra of Fó shuō guānfó sānmèihǎi jīng 佛說觀佛三昧海經 where the practitioner may choose to select one of the Buddha's features or attributes to focus on or contemplate them all simultaneously." or second that comes from the Zuòchán sānmèi jīng 坐禪三昧經 Sutra where the practitioner contemplates one or all of the four greats (四大) at a time that being earth, wind, fire, water or any other Dhrama. This is also the method for the visually impaired or blind practitioner.
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be one will definitely reach the Pure Land. However, the
Chinese traditions often hold out the prospect that a Pure Land practitioner might fail to get into the Pure Land due to various factors, such as ethical failings or getting distracted at the crucial moment of death. This is because the Chinese tradition holds that Pure Land practice provides a connection to the Buddha only as long as the practitioner keeps the Buddha in mind. The effects of the practice can cease if one stops doing it. They compared this to lighting a lamp, which can remove all the darkness in a room immediately, but which will not provide light if it is put out.
5173:, the name of Amitābha is recited slowly, and the mind is emptied out after each repetition. When idle thoughts arise, the name is repeated again to clear them. With constant practice, the mind is able to remain peacefully in emptiness, culminating in the attainment of samādhi. Some Chinese masters argued that the practice of Chan by itself was risky, since one did not know if it would bear fruit in this life. Hence, it was better to practice both Chan meditation and nianfo, and in this way, one could at least be ensured of rebirth in the Pure Land. A later development fused the two practices into one, which was called the Pure Land
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5515:(shòu 壽) and contribute to the prosperity (lù 祿) of the people." Various sources also claim that nianfo could heal or prevent disease and illness due to detoxification through repetitive breathing, examples of this are faster healing, more energy and a stronger immune system and a passive exercise for the elderly and physically impaired, elongating heath and longevity. Yinguang claimed to have been healed of conjunctivitis by the practice. Thus, some traditional Chinese sources use nianfo as a health incantation with numerous benefits. These benefits can be found in sources like "Forty-Eight Ways to Nianfo" (
5077:(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).
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to offer support by practicing alongside them. At its simplest, family members gathered around the bedside and helped the dying person maintain a constant flow of nianfo, sometimes taking over for them if their breath became too weak." Chinese
Buddhists would also be on the lookout for auspicious signs during these rituals, such as visions of Amitabha and bright lights. Over time, deathbed rituals could become very elaborate and funeral specialists developed which focused on these elements of Pure Land practice. They might involve extensive liturgies and works of art depicting Amitabha.
2930:釋淨土群疑論, T.1960) "added a great deal of philosophical depth to Shandao's basic framework." The work explains how the power of the Buddha can override individual's negative karma and allow them to see the purity of the Pure Land and be reborn there among the lower grades of beings. He does not reject the more elite and high level practices and attainments (and the idea that they lead to higher ranks in the Pure Land) but he also argues for the idea that even the most defiled people will also enter the Pure Land as part of those of the lowest grade (of rebirth forms), as explained in the
5069:(圭峰宗密, 780–841) was a Huayan and Chan master who also wrote on nianfo practice. He taught a schema of four types of nianfo which were adopted by later Pure Land authors like Yúnqī Zhūhóng (1535–1615) and Zhìyù (1924–2000). Zōngmì's four types of nianfo are (1) Contemplation of the name "which focuses on "mentally holding" the name; (2) Contemplating a image of the Buddha; (3) Contemplating the major and minor marks of a Buddha without a physical image, and (4) " Contemplating the true mark", in which one contemplates the Dharma Body (Dharmakaya), the true self in all phenomenon.
4565:"western-direction Pure Land" (xīfāng jìngtǔ 西方淨 土) or "other-direction Pure Land" (tāfāng jìngtǔ 他方淨土) which saw the Pure Land as another realm that was far away from this world and which one could attain after death by being reborn there after performing various Pure Land practices. This view was defended by figures like Tanluan and Shandao and tended to be popular among the more devotional oriented figures which taught about the Pure Land and these figures tended to focus on the magnificent features of the Pure Land in order to arouse a desire to go to there in their disciples.
1667:(which is said to excel all buddhafields). They also discuss his various bodhisattva vows, which focus on his buddhafield as well as discussing how he attained Buddhahood. As Williams writes, the Longer sutra also states that "those who sincerely trust in Amitabha and desire to be reborn in his Pure Land need "call on the name" of Amitabha only 10 times and they will be reborn there – provided they have not committed any of the five great crimes of murdering father or mother, or an Arhat, harming a Buddha, or causing schism in the sangha, or have slandered the Dharma."
2986:. In reality, Pure Land and Chan/Zen practice were historically and still often seen as being mutually compatible, and no strong distinctions are made. Chinese Buddhists have traditionally viewed the practice of meditation and the practice of reciting Amitābha Buddha's name, as complementary and even analogous methods for achieving enlightenment. This is because they view recitation as a meditation method used to concentrate the mind and purify thoughts. Chinese Buddhists widely consider this form of recitation as a very effective form of meditation practice.
4611:) which the Buddha used to help those of lesser capacities. In reality, the Buddha has no need of an actual place or land since he dwells everywhere, and yet out of compassion for others who need such a place, he manifests the Pure Land in order to draw in sentient beings. Once they reach the Pure Land, they learn the Dharma and realize it was always just mind. True sages know both that both truths are deeply interpenetrating and thus they can hold both ideas (other direction and mind-only Pure Land) without contradiction. Thus, he writes:
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4698:"Self-power" (Ch. zìlì 自力, Jp. jiriki) and "other-power" (Ch. tālì 他力, Jp. tariki) are key terms which are used to explain and define Pure Land practice in East Asian Buddhism. It was Shandao who first argued that Amitabha's power helped take people to the Pure Land after death (previous authors just held that Amitabha created the Pure Land and it was up to an individual's own effort to make it there). This other power relationship was compared to how a lowly man who is accompanied by a king can enter previously inaccessible places.
1430:, as well as magic power. This sutra explains that a monk should sit down and "contemplates the image of the Tathagatha without taking his eyes off it...he calls to mind the qualities of the Tathagatha." These qualities which one contemplates include his vajra body, ten powers, his moral qualities, samadhis and wisdom (prajña). According to Paul Williams, this practice of "Buddha mindfulness" gained further importance within Mahayana Buddhism, which had an expanded cosmology that held that there were infinite numbers of Buddhas and
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1878:十住毘婆沙論, T.1521) which only exists in Chinese, contains a chapter which states that there are many gates to Buddhist practice and that the easy path is that of being constantly mindful of the Buddhas, especially Amitabha. This chapter (number 9, "Chapter on Easy Practice") which focuses on how birth in Amitābha's Pure Land is a relatively easier path to follow was widely quoted by East Asian Pure Land authors. The authorship of this text has been disputed by some scholars, including Akira Hirakawa.
3034:(A Collection Outlining Various Scriptures and Treatises Regarding Methods of Contemplating the Buddha and Rebirth in the Pure Land). For Cimin, Chan masters were arrogant unawakened people who claimed enlightenment and denied basic Buddhist teaching and scriptures in favor of their own narrow focus on meditative concentration. In contrast, Cimin recommended "nien-fo, scripture chanting, and invocation of the bodhisattvas, in addition to vegetarianism," as a basic structure of Pure Land practice.
2773:. According to this view, humans need the help of Amitābha Buddha to reach awakening, since in our time, the classic bodhisattva path is just too difficult. Pure land ideas thus gave people hope in a difficult world and made the Buddhist path seem relatively easier than the classic Mahayana bodhisattva path which was held to last for countless aeons (kalpas). Another possible reason why this tradition grew in popularity in China was that it addressed an important Chinese concern, the search for
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to the purity of their minds. Over time, view 1 won out over the others, so much so that according to Jones, the most essential element of the Pure Land teaching in China is the very idea that non-elite common folk could attain the highest
Buddhist goals through simple practices based on Amitabha. This movement was widely embraced by ordinary laypersons. It received a mixed response from the Chinese Buddhist community at large and led to generations of Pure land writings and apologetics.
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ways. According to Paul
Williams, some sutras adopt the view that Sakyamuni's buddhafield is impure because, due to his vast compassion, he works to help all beings, even the most impure. Thus, while some Buddhas like Amitabha, teach the beings who aspire to be born in their pure buddha-fields, other Buddhas (like Sakyamuni) "vow to appear as Buddhas in impure realms, tainted Buddha Fields, out of their great compassion." This is the view of Sakyamuni's buddha-field which is found in the
4196:, Hōnen held that to reach the Pure Land it was only necessary to orally recite the name of Amitabha. One did not need to meditate, perform any rituals, visualize any Buddha, study sutras or do any other practice (as was common in Tendai and Chinese Pure Land). One just had to recite the name with faith and joy. Thus, Hōnen's doctrine favored simple nenbutsu recitation above all other practices. Indeed, he argued that all other practices were inferior to nenbutsu in this degenerate age.
2858:他力) of Amitabha. In responding to critics of Pure Land Buddhism, Daochuo said that the Pure Land was a conventional truth, a skillful means taught by the Buddhas for the benefit of sentient beings. Daochuo also held that those who had heard the Pure Land teachings had already cultivated good roots of merit in past lives as well as bodhicitta, thus they already had the necessary merit to attain the Pure Land. Thus, in his view, reaching the Pure Land required a certain amount of merit.
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only thing that actually led to
Buddhahood. Thus, one had to realize that one's own efforts were futile and completely entrust oneself to Amitabha. This total faith expresses itself as the nenbutsu. If someone has not developed shinjin, nenbutsu at least acts as a reminder that one requires salvation from Amitabha, and if one has developed shinjin, it is an expression of gratitude. This entrusting is a total letting go which comes from Amitabha's grace, our own true nature, the
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4209:. Likewise, one did not have to worry about paying for deathbed rituals or organizing one's last days in any specific way. Simply by reciting nenbutsu now one would be saved whenever death came. This simple teaching became very popular in Japan, especially among ordinary people. Because of his reliance on a single simple practice, Hōnen's teaching was widely criticized as neglecting basic Buddhist ethics and bodhicitta. A notable critique was penned by the Kegon author
4375:, was all pervasive. Thus, the recitation of the nenbutsu made one's mind non-dual with Amitabha. Because of this, one did not need to generate faith. Faith was a gift from the Buddha, but not something we could give rise to by ourselves (since this was a kind of self-power) and so we should not be concerned with it. Ippen's teaching was very popular and his sect was the dominant Pure Land sect for the two centuries following his death, but then it went into decline.
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Buddha-fields. Indeed, the very existence of a buddha-field depends on the acts of a bodhisattva on their path to
Buddhahood. According to Jan Nattier, these ideas may have developed out of meditative experiences which provided certain meditators with "visions of a universe far more vast than had previously been supposed", with many world systems, some of which contained other Buddhas. This introduced the possibility that one could be reborn in these Buddha-fields.
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5254:, and monasticism. Chinese and Korean Pure Land Buddhists never dispensed with these practices, which they saw as valid and useful methods of making spiritual progress and generating merit which could be dedicated to rebirth in the Pure Land. This was also partly due to the fact that Pure Land in China was never an independent institutional "school", but was just seen as a "dharma gate" practiced within various schools that taught a variety of methods.
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self-power and other-power is not ultimately real, and yet we can speak of this interaction conventionally (which he describes through metaphors). The twelfth "patriarch"of
Chinese Pure Land, Jìxǐng Chèwù (際醒徹悟, 1741–1810) also held that the practitioner and Amitābha, while distinct beings, are also really non-dual. When one chants nianfo, a sympathetic resonance is activated which leads to a non-dual realization of one's true nature as Amitabha.
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to be reborn there and lead them to
Sukhavati. Bodhisattvas who reach Sukhavati from other lands will also be able to enter the stage of "one more birth" (left until Buddhahood) and they will also be able to be reborn from Sukhavati into other worlds to help beings. From Sukhavati, beings will also be able to visit other buddha-fields to see many other Buddhas. Thus, this buddha-field makes it much easier for someone to attain enlightenment.
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to create the most perfect buddha-field as the ideal place to reach awakening. Under the guidance of the Buddha Lokeśvararāja ("World
Sovereign King"), innumerable buddha-lands throughout the ten directions were revealed to Dharmākara. After meditating for five eons on how to array the perfect buddha-land, he then made a great series of forty-eight vows, and through his great merit, created the realm of Sukhāvatī ("Ultimate Bliss").
1625:, stating that "he who obtains the samadhi of emptiness by thus concentrating on the Tathagata without apprehending him, he is known as one who calls to mind the Buddha." Thus, one should not think that these Buddhas actually come from somewhere or go anywhere, they are to be understood as similar to empty space and as not existing in some substantial or objective way, since they are empty, like all dharmas, of inherent existence (
4540:(the desire realm, form realm and formless realm). However, while it was and is common to think of the Pure Land as an actual place that one is literally reborn into after death, other sources and authors emphasize the idea that this world is itself coextensive with the Pure Land and thus that they are not separate places. According to Jones, "the most frequently cited texts in support of this version of the Pure Land were the
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4716:感應) which links them with the Buddha, attuning their mind with that of the Buddha, much like one plucked string in a lute can make another string nearby resonate. According this view, the more that one practiced nianfo, the stronger and more enduring this bond with Amitabha became. However, Chinese Pure Land masters also argued that one certainly cannot rely on self-power alone, which they denigrated as a futile effort.
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devas and humans) and his body, with the thirty two marks of the great man and a golden color, which shines brightly, sitting on a throne and teaching the Dharma. This practice is to be done for days or even three months, until they have visions of the Buddha (either while awake during the day or in a dream at night) at which point they may worship and receive teachings from
Amitabha. Thus they can become very learned (
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4338:. These lay groups or congregations (monto) would also choose their own leaders and meet to practice nenbutsu together. According to Jones, "The development of independent congregations of laypeople managing their own practice and organizations loosened the control that religious orders and the aristocracy traditionally exercised, and it represented a new, more democratic structure for Japanese Buddhism as a whole."
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1843:(Medicine Guru), the Buddha of healing, as well as the vows that he made as a bodhisattva. His buddhafield is similar to Akṣobhya's, without pain and totally clean and beautiful. The sutra may have been composed outside of India (perhaps Central Asia) and later introduced into the subcontinent. This Buddha became quite popular in East Asia due to the belief that he could cure disease and enhance longevity.
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5708:, and dedicating one's virtues to rebirth in Sukhavati. Recollecting the Buddha with faith and a strong aspiration to be born in Sukhavati are the main causes, while the others are secondary. Mipham also discusses the three major hindrances to birth in Sukhavati: lack of understanding, wrong views and doubt. He also recommends reading, reciting, writing and meditating on the Sukhavati sutras.
4371:, as well as Zen and Shingon Buddhism. He wandered throughout Japan teaching nenbutsu with a band of followers. Ippen taught that not even faith was necessary for salvation, only the actual chanting the nenbutsu alone was needed. This is because he held, like Tanluan, that the mere name of Amitabha contained his entire reality. Amitabha was fully present in the name, since his existence, his
5291:), which means their progress to Buddhahood while in Sukhavati will still be much slower than those of more ethical people. Thus, other Buddhist practices still have importance since they determine the quality of one's rebirth in Sukhavati. Thus, Yìnguāng writes that he kept the precepts and practiced meditation because he wanted to "attain the necessary qualifications for a superior-level (
1773:. It is also one of the earliest known Mahayana sutras. According to this sutra, Akṣobhya took various vows to follow the path to Buddhahood many aeons ago. Due to the great merit generated by these vows for countless lifetimes, Akṣobhya was able to create a purified buddha-field, a peaceful and blissful place where there is no misery, hunger, or pain and where all beings accomplish the
4741:信心) as the only important element in gaining the Pure Land. This created another problem, that of antinomianism, which was the idea that if one's salvation is assured, then there was no need to be moral at all and one could engage in wrongdoing without being concerned. Shinran attacked this problem by arguing that engaging in wrongdoing was just another form of clinging to self-power.
4773:, T.1521) attributed to Nagarjuna. This text promotes the easy path of Pure land over the difficult path of practice which entails many aeons of practice and may not be suitable for people. This text describes the easy path as follows: "If a bodhisattva wishes to attain to the stage of non-retrogression in this body and accomplish supreme highest enlightenment, he should contemplate (
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hostel (lǚguǎn 旅館) outside of the triple world of samsara. It is a place that lacks suffering and which allows someone to practice the bodhisattva path without difficulties. However, Pure Land authors also claim other benefits of practicing Pure Land which appear in this life. Benefits include the buddha-contemplation samādhi, purification of the mind, and elimination of bad karma.
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3139:淨土或問, T.1972) as a dialogue between a skeptical Chan monk who poses questions about Pure Land practice, claiming it is dualistic. Tianru defends the idea that an evil person can attain the Pure Land at death by arguing that at death, a person's power of concentration becomes very strong and that during this special time, they may repent of their past deeds with complete sincerity.
4246:). Once-calling held that you only needed to recite nenbutsu once and you would be saved, the many-calling view held that you needed to recite nenbutsu as much as possible. According to Jones, Hōnen had generally held that many-calling view, arguing for sustained practice, but the once-calling view also had some scriptural support. Thus, the debate continued long after his death.
1202:). However, Pure Land Buddhism also includes a large group of practices which are done alongside Buddha recitation. The practice of abstaining from eating animals or animal by-products called chún jìng sù (纯净素) in Chinese, translates as pure Buddhist vegetarian/vegan denoting the aspiration and transcendence to higher levels of non violence through physical practice.
2597:) are seen as the main "three pure land sutras" in East Asian Pure Land Buddhism and they are the main sutra sources for Pure Land doctrine in East Asia. In Chinese Pure Land Buddhism, these three are combined with two more sutra chapters and a reinterpreted South Asian treatise to form a canon of six foundational Pure Land texts. The other three sources are:
4735:, self-power is considered as completely pointless and powerless. Self-power does nothing for the Pure Land devotee. Those who wish to attain the Pure Land must only rely on the other-power of Amitābha, entrusting themselves to it by reciting the nembutsu. Shinran consistently denigrated all efforts to self cultivation and made the entrusting heart (J.
5161:. This exclusivity is not supported by the historical evidence which shows that the Chinese patriarchs undertook visualization meditation, scriptural study and other practices. However, even if this is their doctrinal emphasis, Jōdo Shinshū practitioners still engage in other practices, including liturgy, scripture chanting, charity and so on.
1795:. Nattier notes that this buddha-field is similar to our world system, with a human realm, heaven realms and a buddha-realm. However, it lacks the three lower realms and there is little suffering even in the human realm, which is a peaceful place without any need to work nor buying or selling, since food magically appears to those who need it.
3109:." Tiantai school monks were pivotal in the spreading of Pure Land practice in China during this period. Jones notes that monks such as Shengchang (Shěngcháng 省常, 959–1020), Ciyun Zunshi (Cíyún Zūnshì 慈雲尊式, 964–1032), and Siming Zhili (Sìmíng Zhīlǐ 四明知禮, 960–1028), were instrumental in founding societies for pure conduct and vocal nianfo."
4086:(903–972), who was known for taking images of Amitabha with him and for his musical chanting of the nembutsu. He mainly wandered the country ministering to commoners and teaching them to chant the nenbutsu as well as providing other services like burying the dead, making wells and bridges and helping the needy. He was also devoted to
3047:'s chapter on Never Disparaging bodhisattva (whose attitude is that we should see all beings as future Buddhas and never disparage any of them) as a conciliatory text which leads to his more friendly attitute to Chan. Fei-hsi also attempts to argue for the unity of the practice of the Pure Land nianfo method and the Chan doctrine of
4945:(T.1972), there are three main approaches to Pure Land practice: visualization (guānxiǎng 觀想), recollection and invocation (yìniàn 意念), and "various practices" (zhòngxíng 眾行) which include ethical precepts, taking refuge and so on (and whose merit can lead to the Pure Land, especially if dedicated to this purpose).
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Similarly, Jìxǐng Chèwù stressed the importance of various prerequisite elements to nianfo practice: bodhicitta, faith in the pure land, an aspiration to achieve rebirth there, a sense of shame at past wrongdoing, joy at having learned of Pure Land, sadness over one's bad karma and gratitude to the Buddha.
4568:"mind-only Pure Land" (wéixīn jìngtǔ 唯心淨土), which was also favored by the Chan (Zen) tradition, held that this world is itself a Pure Land and it only appears impure because of our own impure minds project impurity on the world. In this view, by purifying our minds we gain the Pure Land. A passage from the
5638:) by scholars which discuss Pure Land practice, and esoteric meditations and rituals belonging to the Vajrayāna tradition which focus on rebirth in the Pure land and on the deity Amitābha. The composition of Pure Land oriented literature was popular among major Tibetan Buddhist figures. For example, both
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Georgios T. Halkias notes that the term "Pure Land" can be used in reference to these Tibetan practices and scriptures which are analogous to East Asian Pure Land Buddhist practices. However, he also notes that there has never been a "sectarian, self-conscious movement of Pure Land Buddhism in Tibet"
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The first of these steps is contemplation of a setting sun, until the visualization is clear whether the eyes are open or closed. Each step adds complexity to the visualization of Sukhāvatī, with the final contemplation being an expansive visual which includes Amitābha and his attendant bodhisattvas.
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Chinese Pure Land thinkers also argued for the efficacy of Pure Land practice in different ways. For example, they argued that the idea that a seemingly small effort of nianfo practice had a great effect was not illogical, since sometimes a small cause (like a spark) could have a great effect (like a
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In China, Pure Land practices were always historically viewed as a practice or method that could be integrated together with the teachings and practices of other Buddhist traditions. As such, many modern scholars argue that no independent Pure Land "school" or "clan" (zōng 宗) existed in China, and it
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a past life of the Buddha Amitābha. He states that in a past life, Amitābha was once a king who renounced his kingdom, and became a monastic bodhisattva named Dharmākara ("Dharma Storehouse") and gave rise to the aspiration to achieve Buddhahood in order to help all beings. He also had the aspiration
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Chinese Pure Land Buddhism never denied the importance of self-power. Instead, according to Jones, Chinese Pure Land generally holds that "Rebirth in the Pure Land results when the two powers work together, an idea that the modern Taiwan Pure Land master Zhiyu (Zhìyù 智諭, 1924–2000) captured with the
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For Shinran, this shinjin— faith or entrusting —became the center of his teaching, which according to Jones, was "a deep conversion experience and the very means by which rebirth became assured." For Shinran, any religious effort arose from a lack of trust in Amitabha's power and vows, which was the
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However, Hōnen is known to have scrupulously kept the Tendai precepts, and to have continued to perform rituals and study texts. Thus, he did not teach that one should completely discard all other practices, only that the nenbutsu was supreme and that only nenbutsu could lead to Buddhahood. And yet,
4024:, is known for having brought back the practice of nembutsu from China, and this became the foundation for later Pure Land movements in Japan. It was Tendai monks like Zenyu (913–990) and Senkan (918–983) who first developed a distinctively Japanese Pure Land Buddhist discourse and who authored the
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This practice has the power to purify the mind of all evil tendencies, since it calls on the power of Amitabha Buddha. Thus, even the worst of persons can be saved through this method. According to Tanluan, once one reaches the Pure Land and achieve awakening there, one's purpose must be to manifest
1821:
states that the purification of a buddha-land happens through the purification of our minds: "if the bodhisattva wishes to acquire a pure land, he must purify his mind. When the mind is pure, the buddha-land will be pure". When the Buddha's disciple Śāriputra questions the nature of this world which
1806:
is required. One must cultivate the proper roots of merit and purify one's conduct. Those who wish to be born in Abhirati should vow to be reborn there, dedicate all their merit to be reborn in Abhirati, not be selfish, learn meditation and meet with holy people. They should practice visualizing the
1488:
field), includes non-Buddhists, immoral people, and so on. On the other hand, purified buddha-fields, like Amitabha's, are described as beautiful places, covered in beryl and gold, without any filth or evil. However, different Mahayana texts explain the nature of Sakyamuni's buddhafield in different
5353:
According to Jones, one can find descriptions of such rituals in the memoirs of the Ming dynasty Pure Land teacher Yuan Hongdao (1568–1610). The basic goal of these rituals was to "provide the dying person with an environment free from anything that would distract them from focusing on Amitābha and
5057:
One Chinese master who taught nianfo along with visualization was Yìnguāng (1861–1940). He also stressed the importance of other elements in this practice, mainly faith in Amitābha, vowing to be reborn in Sukhāvatī and also having the intention to transfer the merit of one's practice to all beings.
4833:
prevail." However, Jones notes that Sheng Yen's writings reveal that he did not reject the practice of seeking rebirth in Amitabha's Pure Land and instead presented an eclectic view that accepted all views on the Pure Land. According to Sheng Yen, the socially focused actions of humanistic Buddhism
4744:
Another difference between the Chinese and Japanese traditions is that the Japanese Pure Land schools generally hold that, since the Buddha does all the work of salvation, one's rebirth in the Pure Land is assured once one has faithfully recited the Buddha's name. No matter how wicked one may still
4383:
Today in Japan, Pure Land schools make up almost 40 percent of Buddhist practitioners and has the most temples, second only to Zen schools. In Japan, strong institutional boundaries exist between sects which serve to clearly separate the Japanese Pure Land schools from the Japanese Zen schools. One
4149:
idea of interpenetration and held that chanting the nenbutsu not affected oneself, but also affected everyone around us. In his community, practitioners would sign a register and pledge to recite a certain number of nenbutsus per day. They would also hold joint recitation sessions and believed that
2780:
According to Charles B. Jones, early Pure Land authors in China discussed and debated three different views on the Pure Land: (1) ordinary people could be born in Sukhāvatī, (2) only advanced bodhisattvas could reach Sukhāvatī, (3) Pure Land practitioners attained whatever kind of land corresponded
1740:
The sutra then claims that Amitabha has achieved Buddhahood and hence these vows have been fulfilled. It also describes in detail the nature of the "Land of Peace and Bliss", its beauty, magnificence and comfortable features, as well as the way that the various features of the land teach the Dharma
1735:
this buddha-land will be accessible to all beings who aspire to be reborn there even for "ten moments of thought" (vow 18), cultivate all virtues (vow 19), and, upon hearing his future buddha-name Amitābha, dedicate the merit of their practices to gaining rebirth (vow 20). He will personally appear
1670:
According to the longer sutra, those who wish to be reborn in Sukhavati should give rise to bodhicitta, meditate on Amitabha, hear and recite his name, pray to reborn in Sukhavati, and accumulate merit. Then at the time of death, Amitabha will appear to those who have sincerely practiced and wished
9829:
Shinko Mochizuki, Leo M. Pruden, Trans. (2001). Pure Land Buddhism in China: A Doctrinal History, Chapter 2: The Earliest Period; Chapter 3: Hui-yuan of Mt.Lu; and Chapter 4: The Translation of Texts-Spurious Scriptures. In: Pacific World Journal, Third Series, Number 3, 241–275. Archived from the
9810:
Johnson, Peter, trans. (2020). The Land of Pure Bliss, On the Nature of Faith & Practice in Greater Vehicle (Mahāyāna) Buddhism, Including a Full Translation of Shàndǎo's Commentary in Four Parts Explaining The Scripture About Meditation on the Buddha 'Of Infinite Life' (Amitāyur Buddha Dhyāna
5756:. One of these practices was popularized by the Sakya school and was a contemplation that one performed just before falling asleep, in which one visualized Sukhavati and the Buddha Amitabha. This "sleep-meditation" (nyal-bsgom) continues to be transmitted in the Sakya school until the present day.
5357:
Another form of group practice which is common in Chinese Pure Land Buddhism is the nianfo recitation retreat, where Buddhists come together for intensive recitation practice for several days. These retreats always focus on nianfo recitation (walking or sitting), but might also include chanting of
5306:
According to masters like Yuan Hongdao and Yinguang, the length of time that one spends in the Pure Land before attaining Buddhahood matters, because the faster one attains Buddhahood, the faster one can help all beings as a Buddha. Hence, it makes sense to practice as best as one can now and work
4816:
developed his ideas further. According to Jones, they held that Buddhists should not desire to escape from this world of suffering by seeking rebirth in a faraway land. Instead, Buddhists should "engage in social reform and charitable work in order to transform this world into a Pure Land. In this
1822:
appears defiled, the Buddha states that it only appears impure to certain beings since their minds are impure. The Buddha then touches the ground with his toe and the whole world appears in a beautiful and radiant way to Śāriputra. The Buddha then states that his Buddha-field has always been pure.
1415:
there is no moment for me, however small, that is spent away from Gotama, from this universe of wisdom, this world of understanding ... with constant and careful vigilance it is possible for me to see him with my mind as clearly as with my eyes, in night as well as day. And since I spend my nights
9778:
Müller, F. Max (trans) Buddhist Mahâyâna texts Vol.2: The larger Sukhâvatî-vyûha, the smaller Sukhâvatî-vyûha, the Vagrakkedikâ, the larger Pragñâ-pâramitâ-hridaya-sûtra, the smaller Pragñâ-pâramitâ-hridaya-sûtra. The Amitâyur dhyâna-sûtra, translated by J. Takakusu. Oxford, Clarendon Press 1894.
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also developed a schema which included various categories of Pure Lands. With these schema, they could accept the existence of both "mind-only" Pure Lands as well as Amitabha's Pure Land as another world. Yuan's schema also includes numerous other types of Pure Lands found in Mahayana literature,
4576:
According to Jones, these two ideas led to many debates within Chinese Buddhism, which continued right up to the 20th century. The Pure Land patriarch Yìnguāng (c. 1861–1940) for example, writes that to see the various splendors of the Pure Land as "fables, metaphors, or psychological states" was
4304:
After he was exiled and defrocked with his master, Shinran married and remained a layman even after he was pardoned by the state in 1211. He then moved to the Kantō region with his family. It was at this time that he realized his practice of all other Buddhist methods other than the nenbutsu were
2989:
Historically, Buddhist teachers in China have taken eclectic approaches in their practice by teaching various Buddhist schools of thought concurrently (including Pure Land and Chan), without emphasizing any strict sectarian delineation between them. For example, prominent monastics during such as
2585:
modern scholars now consider it to be a Chinese composition. No Sanskrit original has been discovered, no Tibetan translations exists and the text also shows Chinese influences, including references to earlier translations of Chinese Pure Land texts. Modern scholars generally accept that the text
1459:
In the more expansive Mahayana cosmology, there are an infinite number of Buddhas, and each one has a field of activity where they teach and guide sentient beings to awakening. This teaching activity, which is done out of a sense of great compassion, is how Buddhas and bodhisattvas "purify" their
1446:
The meditators should live in seclusion, cast away discursive thoughts, not cling to the appearance of things, concentrate their minds on a Buddha, and recite his name single-mindedly. They should keep their bodies erect and, facing the direction of that Buddha, meditate upon him continuously. If
5555:
tradition, various practices and ideas which are focused on rebirth in the Buddhafield of Amitabha (as well as other Buddhas) exist as part of the vast repertoire of Buddhist practices found in this tradition. These include exoteric (or sutra) and esoteric (or tantric) forms of Buddhist practice
5506:
Pure Land practice is primarily said to lead to rebirth in Amitabha's Pure Land and thus the bodhisattva stage of non-retrogression (since at the point one has reached the Pure Land, one will not fall back from this to a lower realm). This Pure Land is often described as a kind of way station or
4960:
traditionally focus on the oral recitation of the nianfo exclusively. Similarly, the Chinese master Jìxǐng Chèwù (1741–1810) practiced and taught nianfo exclusively, having practiced it together with Chan in the past but then having abandoning this dual practice for an exclusive focus on nianfo.
4663:
philosophy. For example, Yuan Hongdao used the Tiantai doctrine of the three truths to defend the existence of the Pure Land path as a provisionally true yet empty reality. Meanwhile, Yuan Hongdao and Yinguang both draw on Huayan thought to argue for the truth of Pure Land. Yuan Hongdao uses the
4237:
who also destroyed his tomb. The state also attempted to suppress his teachings, sending many of his disciples far away from the capital and this may have contributed to spread of the tradition all over Japan. There was also a dispute among his followers over the issue of two different doctrinal
3055:
doctrine of principle and phenomena. 175-176 Fei-hsi's method involved "using the mind of nien-fo to enter into the patience based on the insight of non-arising." This method is also based on the power of the Buddha, whose activity allows the Pure Land practitioner to enter the realm of ultimate
1594:
a practitioner must first strictly keep to the Buddhist moral code and then enter solitary retreat. In the retreat, they concentrate their thoughts on the Buddha Amitabha and thus practice buddhānusmṛti. They contemplate his qualities (such as being a Tathagata, a knower of the world, teacher of
1517:
There was never any Indian "school" focused on this method, as it was considered one of the many goals and methods of Indian Mahayana Buddhism. There is also very little evidence for an Amitabha cult per se in India according to Williams. Furthermore, the East Asian term "pure land" or "purified
1513:
is that: "The impurity that we see is the result of impure awareness, and also the Buddha's compassion in creating a world within which impure beings can grow. Thus the real way to attain a Pure Land is to purify one's own mind. Put another way, we are already in the Pure Land if we but knew it.
1472:
According to Jan Nattier, the wish to be reborn in a Buddhafield may have become popular in India due to the common idea that the bodhisattva path was very difficult and entailed much suffering and self-sacrifice. It also was seen as lasting a very long time, in some formulations, it lasts three
5751:
It seems that from the 11th century onwards, Amitabha and Sukhavati became increasingly popular, and this pure land became the most widespread destination sought by Pure Land rituals and contemplations. Amitabha-focused tantric practices seem to have become widespread at least partly due to the
4467:
In Pure Land traditions, entering the Pure Land is popularly perceived as equivalent to the attainment the bodhisattva stage of non-retrogression. Upon entry into the Pure Land, the practitioner is then instructed in the Dharma by Amitābha Buddha and numerous bodhisattvas until they attain full
2885:
and focused on spreading the Pure Land teachings among ordinary people (instead of at court). He is said to have had many followers and to have distributed numerous sutras and paintings of the Pure land (which he painted himself). According to Jones, Shandao is the true founder of the Pure Land
1603:
Bodhisattvas hear about the Buddha Amitābha and call him to mind again and again in this land. Because of this calling to mind, they see the Buddha Amitābha. Having seen him they ask him what dharmas it takes to be born in the realm of the Buddha Amitābha. Then the Buddha Amitābha says to these
2969:
According to Charles B. Jones, the Pure Land was most often described in pre-modern Chinese sources as a "dharma-gate" (fǎmén 法門), meaning a path or way of practice. When the term zōng was used, it did not refer to an institution, but to the "cardinal tenet" of Pure Land teaching. Some Chinese
1816:
is a text which mainly focuses on wisdom, but it includes various discussions the nature of our world (which is Śākyamuni's buddha-field), and how it appears impure and yet is pure. This discussion was widely quoted by later Chinese Pure Land sources. The sutra also contains a chapter in which
4719:
Chinese authors like Yuan Hongdao also argue that the actual nature of the Pure Land way "is not self-power, nor is it other-power." Instead, according to Yuan, there is ultimately no real distinction between the Pure Land practitioner and the Buddha Amitābha and thus, the distinction between
3176:
As the Chinese Pure land school developed its own self conscious identity, lists of Chinese pure land "patriarchs" ( zǔ 祖) developed which included later key figures in Chinese Pure Land. The first widely recognized list of Pure Land patriarchs appears in the Tang dynasty in the writings of
2805:
The Pure Land teachings and meditation methods based on mindfulness of the Buddha (reciting the name of Amitābha and visualizing his form), quickly spread throughout China due to the work of figures like these three patriarchs. It is also in the writings of these patriarchs that the idea that
1892:
According to Asanga, sutra statements which say that one may be reborn in a buddha-field by simply wishing to or by simply reciting a Buddha's name should not be taken literally. Instead, the Buddha's intent in saying such things was to encourage the lazy and indolent that were not capable of
9836:
Shinko Mochizuki, Leo M. Pruden, Trans. (2002). Pure Land Buddhism in China: A Doctrinal History, Chapter Five: The Early Pure Land Faith: Southern China, and Chapter Six: The Early Pure Land Faith: Northern China. In: Pacific World Journal, Third Series, Number 4, 259–279. Archived from the
4615:
Now to contemplate (niàn 念) emptiness is true nian, and production enters into non-production , and to nian the Buddha (nianfo) is to nian the mind. Birth there (i.e., in the Pure Land) does not mean leaving birth here (the present defiled world). Mind, Buddha, and sentient beings are of one
2910:
differently. Jones notes that the term niàn 念 can mean both contemplate and recite. Another important doctrinal development of Shandao was the idea that the power of Amitabha's vows not only established the Pure Land, but also caused even the most depraved beings to be reborn there. Previous
1744:
The longer sutra also mentions that beings with little attainment or virtue can reach the Pure Land, though it also claims that how and where they will be born once inside the Pure Land is correlated with their level of attainment. Only those who have committed the Five Heinous Deeds or have
5298:
The Pure Land is an intermediate goal in Pure Land Buddhism, which merely helps one attain the final goal is full Buddhahood. With this in mind, masters like Yuan Hongdao note that it is important to develop the good roots" (shàn gēn 善根) of merit, since this contributes to the attainment of
4134:(1185–1333), each which tended to narrow its focus around a single simple practice which was promoted exclusively above all others, especially the complex rituals and practices of Tendai Buddhism. This new focus allowed these schools to appeal to a wider base of support among the commoners.
2789:
Before the 7th century, the archeological evidence is quite small for the worship of Amitabha in China. Williams notes that there was very little devotion to Amitabha in China during the third and fourth centuries. However, during the 7th century, there were over 144 images of Amitabha and
5257:
Chinese Pure Land authors also had different answers to the question of why we should engage in other classic Buddhist practices if Amitabha Buddha could save all beings no matter how wicked they were. Thus, different Pure Land traditions have different ways to avoid the shared problem of
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tradition. This is because, according to Jones, "while Tanluan and Daochuo provided some of the necessary conceptual pieces and served as exemplars, it was Shandao who stated clearly and fully that ordinary beings can attain rebirth in the Pure Land through the power of Amitābha's vow."
3951:
5629:
Tibetan compositions of pure-land prayers and artistic renditions of Sukhāvatī in Central Asia date to that time. Tibetan pure-land literature forms a distinct genre and encompasses a wide range of texts, including aspirational and devotional prayers for rebirth in Sukhavati (Tib.
5106:
held that the fourth method of nianfo was the most profound, Yúnqī Zhūhóng reversed this progression, arguing that "contemplation of the name" was actually the highest practice and that it was to obtain wisdom and enlightenment in this life more than to be reborn in the Pure land.
1615:
The sutra also seeks to explain how it is possible to have these visions and what their nature is like. According to the sutra, the nature of the visions are dream-like and the sutra states that they are possible because all phenomena are empty and made by mind. According to the
1292:), which generally speaking is a Buddha's field of influence. It may be better understood as "Pure Land traditions" or "Pure Land teachings", found throughout Mahayana Buddhism. Also it can be various separate Pure Land sects which focus exclusively on Pure land practice. In
5510:
Various worldly benefits of nianfo practice have also been claimed by Pure Land masters at least since the Song dynasty. For example, when Tiantai master Sìmíng Zhīlǐ (960–1028) organized a Pure Land society, he claimed that the society's practice would "extend the emperor's
1296:, the tradition is sometimes called a zōng (school) in an institutional sense. Historically it was most commonly described as a "dharma-gate" (fǎmén 法門), referring to a method of Buddhist practice. In Japanese Buddhism, the term more commonly refers to specific institutions.
4451:
as a land of beauty that surpasses all other realms. It is said to be inhabited by many gods, men, flowers, fruits, and adorned with wish-granting trees where rare birds come to rest. Chinese Pure Land sources describe it by various names including "Western buddha-land"
5094:"Contemplating the true mark" (shíxiàng niàn 實相念), Normally reserved for experienced or advanced practitioners "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
3365:(617–686), who was known for promoting the practice of nianfo among Korean commoners. Korean practitioners of Pure Land like Wohnyo never set out to establish a separate school of Buddhism, instead they saw Pure land practice as part of the larger Mahayana tradition.
4059:), the easy practice of nenbutsu was most effective now. However, he did not argue, like later Japanese Pure Land Buddhists, that one should only practice nenbutsu exclusively and instead believed that the nenbutsu practice was to be supplemented by other practices.
4301:(True Pure Land, also known as Shin Buddhism) which would eventually grow to become one of the largest Buddhist schools in Japan. Shinran had been a Tendai monk who saw himself as unsuited to the rigorous practices of the Tendai sect and became a follower of Hōnen.
2977:
monasticism in particular. The modern conception of an independent and self-conscious Chinese Pure Land historical "school" with its own patriarchate and teachings, and the associated notion of Chan/Pure Land syncretism, have been influenced by the work of Japanese
2850:自力), was not feasible or effective. Instead the most effect method now was "to repent our sins, to cultivate virtues, and to utter the Buddha's name" and thus to leave this defiled world for the Pure Land. Daochuo called this "the way of rebirth in the Pure Land" (
5025:
However, Chinese Buddhist Pure Land practice also commonly relies on multiple elements for their practice of nianfo, including contemplation and visualization of Amitābha, his attendant bodhisattvas, and the Pure Land. Such visualization methods are found in the
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a beneficial protective force that is accumulated by good deeds), to other beings. This idea is found in many Mahayana sutras. The concept of other power is seen as the easy path of practice, following the ideas presented in the "Chapter on Easy Practice" in the
7849:
2733:
However, scholars like Charles B. Jones have questioned whether Huiyuan was actually interested in nianfo practice as a way to gain rebirth in the Pure Land. He notes that his letters to Kumārajīva have no mention of this goal and that Huiyan's biography in the
9804:
Halkias, Georgios. Luminous Bliss: A Religious History of Pure Land Literature in Tibet, with an annotated English translation and critical edition of the Orgyan-gling Gold manuscript of the short Sukhāvatīvyūha-sūtra. Hawaii: University of Hawai‘i Press 2013.
5349:
is often assigned a special importance in Pure Land Buddhism. This is because the time of death is seen as a key moment were one could either focus the mind on Amitabha and gain rebirth in the Pure Land or become distracted and troubled by worldly things.
4592:. They also held that claiming that a Pure Land can exist external to the mind and can appear pure even to an impure mind contradicts the Mahayana idea that the world is constructed by the mind. This view is defended by the famous Chan text known as the
3026:
One important figure in this regard was the monk Cimin (Tz'u-min Hui-jih, c. 680–74), who is known to have visited India. Cimin defended Pure Land Buddhism from the critiques of Chan masters that argued that all we needed to do was practice meditation.
5739:, the magical field that is gnosis arrayed, is the Dharmakaya of the ground, the conqueror Amitabha." Thus, Matthew Kapstein writes that in this Dzogchen understanding of Amitabha, Sukhavati is "no longer the name of a particular paradise, but rather a
4355:(1415–1499) was one of the most influential figures in Shin Buddhist history. He was the eighth head of Honganji and led an expansion in membership and unification of Shin Buddhism. He also wrote new texts which clarified the doctrine of the tradition.
4213:. While Hōnen was discreet in his critiques of other forms of Buddhism, some of his disciples were not. A scandal involving rumors of some of Hōnen's disciples and an imperial concubine led to Hōnen's exile and the persecution of some of his disciples.
5580:
which saw itself as independent of the larger doctrinal and practical worldview of Tibetan Buddhism as a whole. As such, Pure Land practices in Tibetan Buddhism are considered one element or orientation within the broader Himalayan Buddhist tradition.
3397:
along with Chinese Yogācāra and Tathāgatagarbha thought. Later Silla era Pure Land authors like Pŏbwi, Hyŏnil, Uijŏk, and Kyŏnghung all follow Wonhyo's synthetic method of interpreting Pure Land by drawing on the broader Mahayana doctrinal tradition.
3089:(904–975) is one of the many figures which taught the unity of Chan Buddhism with Pure Land practice. For Yanshou, the Pure Land and Chan are really both working for the same thing, the pure mind, since the Pure land is just the pure mind (as the
2764:
This practice entails circumambulating an altar while visualizing a detailed image of Amitabha and sonorously reciting the name Amitabha while also working to realize the empty nature of the visualization. This practice was done for ninety days.
1781:
and will attain it there. Also, in this sutra, bodhisattvas do not attain Buddhahood in Abhirati, instead, they advance on the path until ready and then they are born in another world which lacks the Buddhadharma to attain Buddhahood there.
4257:(1162–1238) and the subsequent work of Shōgei (1341–1420) to set up a formal training program for Jōdo Shū priests. This meant they no longer needed to study the monasteries of other traditions. The other main lineage of Jōdo-shū is the
6223:
5117:"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.
5620:
However, there are also many other sources which mention other Pure Lands aside from Sukhavati, which shows that this was not the only Pure Land sought after by Tibetan Buddhists during the first and second disseminations of Buddhism.
5114:"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.
1483:
Not all buddha-fields appear as perfectly 'pure', and some Mahayana sutras speak of three kinds of buddha-fields: impure, pure, and mixed. Thus, an impure buddha-field (like this world, called Sahā—"the world to be endured"—which is
4077:
Apart from these official monastic figures, there also existed itinerant holy men who traveled the countryside preaching about Pure Land practice. These preachers who practiced outside the authority of official temples, were called
4253:) or sub-sect of the Tendai school, but after the 14th century, it developed into an independent tradition, which was more like a loose family of lineages. A particularly influential event was the founding of the Chinzei branch by
1604:
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."
5442:
is another method in Pure Land Buddhism. The repetition of this dhāraṇī (which actually refers to two texts, a long and a short one) is said to be very popular among traditional Chinese Buddhists. It is traditionally preserved in
1831:
claims that Buddha Śākyamuni has his own Pure Land which is not this world, but is many worlds away and is called "Unsurpassable" (Wúshèng 無勝). The Buddha manifests from this Pure Land into our world in order to teach the Dharma.
4834:
do not conflict with traditional Pure Land practices, instead they prepare one for birth in Amitabha's Pure Land. He also attempts to harmonize these with the other classic view that holds that the Pure land is just in the mind.
4805:人間淨土). While Tàixū did not repudiate the idea of post-mortem rebirth in Amitabha's Pure Land, he also promoted the idea of improving people's everyday lives through social reform and the building of an ideal Buddhist community.
1041:
has compassionately "purified" it for this purpose and since in these realms, one can meet a Buddha face to face and study under them. Since it is much easier to attain enlightenment in one of these buddha-fields (due to the
4093:
Pure Land practice also spread among commoners and laypersons, especially due to the rise in popularity of deathbed rituals and popular collections of stories of people who had achieved rebirth in the Pure Land, such as the
5307:
for rebirth in the Pure Land as the highest grade possible. Furthermore, other masters like Jixing Chewu state that without the motivation to help all beings, one will not be able to activate the "sympathetic resonance" (
4652:. Yuan's typology of Pure Lands served to resolve some of the conflict regarding the nature of the Pure Land by relying on classic Buddhist sources to show how there was a large variety of Pure Lands to be found in them.
5669:
painting or a statue to help visualize Amitabha in his Pure Land while maintaining a mind oriented towards the good of all beings. The commentary also says that one should infuse all daily activities with this practice.
5282:
Chinese masters did give various reasons for why one should do other Buddhist practices including the ethical precepts. Charles B. Jones outlines the following main reasons given in the pre-modern Pure Land literature:
1686:
sūtras suggests that these descriptions were originally used for meditation: "This land, called Sukhāvatī or "blissful," is described in great detail, in a way that suggests that the sūtras were to be used as guides to
4350:
temple which was built on the site of Shinran's grave. Preaching and proselytizing was an important part of the tradition and there was a kind of equality between men and women (who were also given leadership roles).
4996:, by which it is popularly known in English. The practice is often described as calling the buddha to mind by repeating his name, to enable the practitioner to bring all his or her attention upon that Buddha (See:
3104:
Buddhist master Sìmíng Zhīlǐ (四明知禮, 960–1028) was also known as an important teacher of the Pure Land dharma gate. Indeed, according to Jones, "much Pure Land thought developed within the Tiantai School during the
2768:
The rise in popularity of Pure Land Buddhism may have been due to the popular idea that human beings were becoming incapable of practicing the Buddha Dharma properly since the world was entering into a decadent or
5861:
Another important tradition in Tibetan Buddhism are tantric practices based around Amitayus (another name for Amitabha, meaning Infinite Life) which focuses on the longevity and life-giving powers of this Buddha.
1620:
these visions are possible because: "this triple world is nothing but thought. That is because however I discriminate things , so they appear." The sutra also links this visionary samadhi with the realization of
5328:
Amida and 25 bodhisattvas, 12th-century, Kongōbu-ji, Kōya-san, Wakayama prefecture. This painting is a raigō, a genre which depicts Amitabha coming to receive a dying person. They were commonly used in deathbed
5098:, which describes the Buddha nature as primordial universality as John's refers to as a "unproduced and unextinguished, neither going nor coming, without name and without feature. That alone is called 'buddha'."
4672:
large fire caused by one spark). Some also argued that one could not know how much good karma one had accumulated in the past, and that nianfo practice might take many lives to produce birth in the Pure Land.
4331:) of Amitabha that is beyond the egoistic "self-power" (jiriki) and all notions of self and effort. Thus, other power is not something outside of us according to Shinran, but is immanent as our Buddha-nature.
2994:
were recorded as having written commentaries on non-Pure Land related scriptures, and there is little evidence of them having advocated for Pure Land as an independent "school" of Buddhism. Another example is
5498:). However, he also notes "to be in accord with the tenets of Pure Land" one should also include nianfo into one's recitation practice and also dedicate the merit of the practice to rebirth in the Pure Land.
5595:
also prove that by the 8th and 9th centuries, Sukhavati and Amitabha were important to Tibetan Buddhists. The Tibetan Canon also includes numerous other Sukhavati-Amitabha oriented texts, including various
1468:
also contribute to the development of a Buddha-field, as can bodhisattvas who are able to travel there. These buddha-fields are therefore powerful places which are very advantageous to spiritual progress.
9822:
Shinko Mochizuki, Leo M. Pruden, Trans. (1999). Pure Land Buddhism in China: A Doctrinal History, Chapter 1: A General Survey. In: Pacific World Journal, Third Series, Number 1, 91–103. Archived from the
4341:
After his death, Shinran's communities remained as independent congregations, and the tradition now known as "Jōdo Shinshū" slowly developed over time. Shinran's sons and family, especially his grandson
1463:
Indian Mahayanists also held that these buddha-fields had a splendor and purity that matched the purity of the Buddha's mind. Sentient beings who are reborn in these pure buddha-fields due to their good
2726:
and have a vision of the Buddha Amitābha in the present life and receive teachings from him. The members of the White Lotus also vowed to help each other reach "the spirit realm" or "the west". Today,
9292:"Effect of Respiration Training-Assisted Western Medicine Therapy on Activity Tolerance, Pulmonary Function, and Quality of Life of Chronic Obstructive Pulmonary Disease Patients in the Stable Phase"
9843:
Shinko Mochizuki, Leo M. Pruden, Trans. (2000). Pure Land Buddhism in China: A Doctrinal History, Chapter 7: T'an-luan. In: Pacific World Journal, Third Series, Number 2, 149–165. Archived from the
1912:
which describes a five part practice which may have been used as a visualization meditation ritual. Williams notes that the authorship of this work by Vasubadhu is questioned by some modern scholars
5420:
Another common practice in Pure Land Buddhism is the chanting of sutras (especially the three Pure Land sutras). Sutra chanting was one of the auxiliary methods taught by Pure Land patriarchs like
6238:
5447:, and it is said that when a devotee succeeds in realizing singleness of mind on it, its true and profound meaning will be clearly revealed. The Chinese use a version of this dhāraṇī that was
2999:
and many of his contemporaries who advocated the dual practice of the Chan and Pure Land methods, advocating mindfulness of Amitābha to purify the mind for the attainment of self-realization.
1123:
The most distinctive feature of East Asian Pure Land traditions is that "it offers practitioners a chance for non-elite, illiterate, Intellectual disabled or previously immoral people to have
7634:
3074:
A later figure was Fazhao (died c. 820), who was influential in increasing the popularity of Pure land with the Imperial court. Fazhao is known for standardizing the Chinese classic chant of
3974:, the Chinese Pure Land teachings spread to Japan, Vietnam and Korea where they developed in their own unique ways. Pure Land practice was present in Japan since the 7th century. During the
5810:
which "represents the most original and systematic anthology of Tibetan Pure Land rituals to date." This terma includes phowa practices and extensive visualization exercises where the main
1447:
they can maintain mindfulness of the Buddha without interruption from moment to moment, then they will be able to see all the Buddhas of the past, present, and future right in each moment.
1434:
living in infinite Buddhafields throughout the universe. The practice of mindfulness of the Buddhas was seen as a way to contact these living Buddhas and attain awakening. For example, the
5685:(1846–1912). His work is a classic of the genre and draws on numerous other texts to explain how Pure Land practice works through a synthesis of the "ripening force of individual beings" (
4756:
and the idea that there is an "easy path" and a "difficult path" (or "path of sages"). Transference of merit is the idea that Buddhas and bodhisattvas can transfer their immense stores of
5858:
Since phowa specialists are said to be able to guide the minds of other people at death to Sukhavati, phowa also became a popular ritual that came to be performed for the dying by lamas.
4495:), Amitabha's Pure Land is by far the most popular. Indeed, according to Jones, most Chinese, Japanese and Korean Buddhists today practice to reach the Pure Land of Amitabha in some way.
4053:) which teaches Amitabha visualization and nembutsu and which was very influential for later Japanese Pure Land authors. Genshin held that since we had entered the era of Dharma decline (
2899:) and visions of Amitabha in this life. While Shandao taught these auxiliary practices, he also held that reciting Amitabha's name ten times was sufficient for rebirth in the pure land.
5169:
In Chinese Buddhism, there is a common practice called the "dual path of Chan and Pure Land cultivation", which is also called the "dual path of emptiness and existence." As taught by
4334:
The fact that Shinran was not a monk meant that he and his followers often did not meet in temples, but in various other places, including private homes, which they might designate as
1451:
A related idea associated with this Mahayana Buddhology was that through proper conduct, worship, and meditation, one could attain rebirth in the Buddha-field of one of these Buddhas.
3085:
Unlike in the Japanese Pure Land of Shinran and Honen, Chinese Buddhist Pure Land practice was never really exclusivist and was often practiced in tandem with other Buddhist methods.
4680:
5088:, T.310) Through contemplating an image of a Buddha, one may achieve the realisation the non-duality or separation from imaging with a Buddha and as extension all sentient life."
5527:
3093:
states). Furthermore, for Yanshou, both methods are just ways of cutting self grasping, since the Pure Land abandonment of self-power is none other than the Buddhist teaching of
2821:
in this world as bodhisattvas in order to help others. Tanluan cites over twenty sutras and over a dozen treatises in his main commentary, including eighty one references to the
5704:
According to Mipham, rebirth in Sukhavati is an excellent path to nirvana and is based on four causes: recollecting Buddha Amitabha, accumulating countless virtues, generating
5345:
Group practice, whether in a ritual setting or in retreat, is a common part of modern Pure Land Buddhism. One important form of ritual in Pure Land Buddhism are death rituals.
4423:
2434:
7103:
5265:
Many Chinese Pure Land masters exhorted their disciples to both practice ethics, vows and so on and chant the nianfo without attempting to answer the question of why they are
5010:
is said to have practiced this day and night without interruption, each time emitting light from his mouth. Therefore, he was bestowed with the title "Great Master of Light" (
4793:太虛 (1890–1947) who argued that Buddhism should benefit humans in this life, and should not just be for the afterlife. He called this new Buddhism, "Buddhism for Human Life" (
4498:
Pure Land Buddhists believe that there is evidence of dying people going to the pure land, including knowing the time of death, visions of Amitābha and the two bodhisattvas,
2834:
The next major influence on Chinese Pure Land was Daochuo, who wrote a work defending Pure land from its critics. Daochuo promoted the view that the world was entering the "
6882:
5560:
Matthew Kapstein writes that "Sukhavati has long been an important focal point for much of Tibetan devotion," especially among lay devotees who commonly revere Amitabha,
3368:
There may have been a lineage of Pure land praxis based in Hwangnyong Monastery (皇龍寺) which could be traced back to Wŏn’gwang 圓光 (c. 540–640), who may have studied under
1787:
1937:. Its 92nd section (juǎn) is entitled "Chapter on Purifying a Buddha-field" and contains much discussion on the nature of buddha-fields and how to attain rebirth there.
5042:
According to Inagaki Hisao, this method was widely followed in the past for the purpose of developing samādhi. Visualization practises for Amitābha are also popular in
4600:
states that only the deluded hope to be born in a faraway land in the west, while the wise who know their nature is empty seek the Pure Land by purifying their minds.
4483:
In Mahāyāna Buddhism, there are many buddhas, and each buddha has a pure land. Amitābha's pure land of Sukhāvatī is understood to be in the western direction, whereas
2902:
Jones notes that it was Shandao who promoted the centrality of the oral recitation of Amitabha's name as the main Pure Land practice (which he connected with the term
2915:. Shandao meanwhile wrote that it was "entirely due to the power of Amitābha's vows" that someone could attain rebirth in Sukhavati, which also appeared equally as a
2686:, but felt the theories of immortality to be vague and unreliable, and unrepresentative of the ultimate truth. Instead, he turned to Buddhism and became a monk under
5303:
the attainment of the Pure Land. Indeed, Jones notes that "Yuan says in other places, one's very ability to practice Pure Land depends upon having these good roots."
4305:
futile and he entrusted himself completely to the power of Amitabha. Shinran would go on to write some important works on Pure Land thought and practice, mainly the
3993:
The most important schools of Japanese Buddhism developed between the twelfth and fourteenth centuries. They were mostly influenced by the eclectic teachings of the
5480:
According to Chinese Pure Land master Yinguang, a Pure Land practitioner can recite any mantra or sutra, such as those which are commonly used in Chinese Mahayana (
4801:. This new kind of Buddhism promoted the idea that the ideal Buddhist world could be built here and now, something Tàixū called "The Pure Land in the Human Realm" (
4580:
On the other hand, those who promoted the "mind-only Pure Land" view saw the idea that the Pure Land was "somewhere else" as violating the Mahayana doctrine of the
4938:
1426:(EA) also contains various unique passages on buddhānusmṛti. EA III, 1 (Taisho Vol. II, p. 554a7-b9) states that buddhānusmṛti can lead to the unconditioned,
3124:(Ǒuyì Zhìxù 藕益智旭, 1599–1655), was another important Pure Land leader who wrote on a wide variety of topics that included both Pure Land soteriology and precepts.
4851:
1802:, attaining rebirth in Abhirati is difficult. Nattier notes that "a tremendous amount of merit is required", and conversely, no specific devotional act towards
1127:
that by dedication and commitment Buddhahood is accessible, rebirth in the Pure Land of the Buddha Amitabha, nihilation of their accumulated karma, escape from
2635:
9849:
Kenneth Tanaka (1989). Bibliography of English-language Works on Pure land Buddhism: Primarily 1983–1989, Pacific World Journal, New Series, Number 5, 85–99.
1862:
Teachings and practices related to buddha-fields are discussed in various Mahayana treatises, including some that have been attributed to Indian masters like
5207:
meditation and doctrinal study. This system was first articulated by Ch’ongheo Hyujong in the 17th century, who held that the three practices work together.
5149:) over and above all other forms of Buddhist practice. They also hold that this idea was taught by the three Chinese Patriarchs of their purported lineage:
5134:, nenbutsu (nianfo) is seen as one method among many, to be practiced in conjunction with other Buddhist practices like meditation, rituals, precepts, etc.
9787:
4145:(1072–1132), who taught that just chanting nenbutsu as one's main practice was all that one needed to do to complete all virtues. He was influenced by the
3041:("Treatise on the Contemplation of the Buddha as the Jewel King of Meditation"), are more accommodating to the Chan perspective than Cimin's. He cites the
10674:
5287:
Wáng Rìxiū (d. 1173) argues that even though the immoral will still gain rebirth, they will be reborn among the lowest grade of rebirth (as stated in the
4948:
In other quarters however, nianfo is the only practice which is recommended and other practices are not seen as helpful. The Japanese Pure Land sects of
4062:
Pure Land practice also continued to develop in other Japanese schools of Buddhism. Figures such as Eikan (1033–1111) and Chinkai (c. 1091–1152) of the
2911:
patriarchs like Tanluan had only held that Amitabha's power merely created the Pure Land, where beings would be reborn according to their own merit and
11589:
10064:
9719:
5869:
5759:
One of the simplest popular practices which Tibetan Buddhists consider to lead to rebirth in Sukhavati is the recitation of the six syllable mantra (
2642:
In addition to these sutras and treatise, many other Mahāyāna texts also feature Amitābha, and a total of 290 such works have been identified in the
390:
9755:
7874:
7084:
2694:). Later he founded a monastery at the top of Mount Lu and invited well-known literati to study and practice Buddhism there, where they formed the
1033:, which generally speaking is a Buddha's field of influence. Some Buddha-fields are considered to be superior places to spiritually train for full
920:
11593:
7916:
The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration (通達) and Essence-Function (體用) in Wŏnhyo, Chinul, and Kihwa.
5262:, which may arise if someone thinks they are sure to be saved by Amitabha's power and so chooses to do evil deeds or avoid all ethical training.
4203:
According to Hōnen, even the most unethical or lowly people (like fishermen, prostitutes, etc.) would be saved, as they were, by simply reciting
3283:
3206:
1411:, a Brahmin follower of the Buddha, named Pingiya, notes that even though his physical state does not allow him to be with the Buddha personally,
4616:
substance, the middle stream does not abide on the two banks. Therefore, we say "the Amitābha of one's own nature; the Pure Land of mind-only."
1826:
397:
11817:
7564:
5002:) chanting Amituofo while walking, prostrating, or in seated meditation . This may be done vocally or mentally, and with or without the use of
2730:
is regarded as being among the most sacred religious sites of the Pure Land Buddhist tradition, and the site of the first Pure Land gathering.
5782:
Pure Land works based on Amitabha are found in various other Tibetan textual collections, such as in the compositions of Tibetan masters like
3150:
thought with Pure Land practice. The most influential promoters of Huayan-Nianfo were the monk Baiting Xufa (1641–1728) and the lay literatus
1495:, which according to Williams "sought to restore Sakyamuni to pre-eminence in the face of Pure Land cults centred on Amitayus and Aksobhya."
1073:. Although the Buddhas are venerated in Pure Land traditions and are seen as savior figures, the tradition clearly distinguishes itself from
5337:
A priest of Jodo-shu in rural Fukui prefecture visits the home of a parishioner to chant a sutra for a deceased family member in front of a
4648:), and the Conjured-manifestation Pure Land, which only exists for a brief period of time, such as when the Buddha changes the world in the
2831:. Tanluan preached his Pure Land doctrine, which had great potential for mass appeal, to monastics, laypeople, Buddhists and non-Buddhists.
10034:
6847:
1563:, although it does not enumerate any vows of Amitābha or the qualities of his Buddha-field of Sukhāvatī. This sutra is one of the earliest
8077:
in Richard K. Payne & Kenneth K. Tanaka (2004) "Approaching the Land of Bliss: Religious Praxis in the Cult of Amitābha" (pp. 77-119).
4221:
3978:(710–794), several monks taught nianfo (Japanese: nenbutsu) and wrote on Pure Land practice. These included Chikō (709–770 or 781) of the
6588:
5038:, which presents sixteen progressive visualizations, each corresponding to the attainment of various levels of rebirth in the Pure Land.
3937:
10142:
4521:
4400:
school of Zen retains many Chinese features such as mindfulness of Amitābha through recitation and recitation of the Pure Land sūtras.
3277:
2421:
9877:
1178:
is also an important source, particularly for early Chinese Pure Land. East Asian Pure Land Buddhism mostly relies on the practice of
63:
9899:
12590:
9350:
5210:
The eclectic practice of Chan and Pure Land (along with other classic Buddhist practices and rituals) are also a common feature of
2949:, but cannot be by him according to Jones and it betrays the influence of Huaigan's ideas as well as those of Tanluan and Daochuo.
2823:
5333:
12409:
11861:
5658:
1586:
This sutra also contains the earliest textual reference to Amitabha, though the context of the reference makes it clear that the
1120:, prayers and practices which aim at rebirth in a Buddha-field are a popular religious orientation, especially among laypersons.
9844:
9838:
9831:
9824:
9642:
Tibetan Yoga and Mysticism A Textual Study of the Yogas of Naropa and Mahamudra Meditation in the Medieval Tradition of Dags po,
6886:
5715:, some of the most prominent Buddhas in the tradition. However, in some Tibetan Buddhist writings, Amitabha is equated with the
12064:
10044:
4637:
which is the entire dharmadhātu in which all dharmas perfectly interfuse, the Pure Land of Vulture Peak assembly taught in the
3378:
2970:
Buddhists might have used Pure Land practice as their main or only practice, while for others it could be a subsidiary method.
2806:
ordinary people could reach the Pure Land of Amitabha was promoted and defended through reliance on classic Buddhist doctrine.
2448:
2312:
1655:
1164:
8396:
5488:
5184:憨山德淸 (1546–1623) taught nianfo recitation, he saw is as a lesser practice than Chan meditation proper. Similarly, Chan master
4082:. Some were properly ordained, but others were self-ordained or not ordained at all. Perhaps the most well known of these was
12585:
9816:
9795:
9772:
9196:
9172:
8653:
8609:
8435:
8406:
8350:
8329:
8253:
8173:
8152:
8096:
8058:
8033:
8008:
7977:
7540:
7290:
6857:
6452:
6163:
2922:
Shandao's disciple, Huaigan (d. 699) was also an important figure in his own right. According to Jones, Huaigan's apologetic
2549:
1649:
1144:
406:
178:
9801:
Halkias, Georgios and Richard Payne. Pure Lands in Asian Texts and Contexts: An Anthology. University of Hawaii Press, 2019.
7482:. James Harlan Foard, Michael Solomon, Richard Karl Payne. Berkeley, Calif.: Regents of the University of California. 1996.
4491:
is to the east. Though there are other Buddhist traditions devoted to being reborn in the company of other Buddhas (such as
2866:
10227:
10069:
8450:
5855:
5226:
4866:
4706:自他二力)." Thus, in Chinese Pure Land, rebirth in the Pure Land arises from a cooperation of the practitioner and the Buddha.
3386:
that early Korean Pure land ideas can be found and it is his work which influenced all later Korean writings on Pure Land.
3112:
This blending of Chan and Pure Land became more popular during the Mind and Qing dynasties, especially through the work of
913:
7850:
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).
5102:
This schema may have been presented as a progressive path of practice, from easiest to most difficult and profound. While
4110:
Japanese Pure Land teachings eventually led to the formation of independent Pure Land institutions, as can be seen in the
12404:
5940:
4200:
he held that other practices (those which Shandao taught as auxiliary to nenbutsu) could enrich one's nenbutsu practice.
2005:
1612:
said to be the result of the divine eye (or other magical powers), instead the Buddhas appear to the meditator's vision.
1777:. Nattier notes that this sutra does not recommend Buddhahood for all beings in Abhirati, instead some are striving for
12301:
11851:
9946:
5311:) needed for rebirth in the Pure Land since the Buddha's mind also resonates with compassion. He also argues that true
1995:
443:
10147:
9732:
9649:
8988:
8927:
7487:
7453:
7115:
7068:
5432:
5279:). Numerous important Pure Land practitioners were also Vinaya masters and were active in transmitting the precepts.
12394:
9687:
P'howa Commentary: Instructions for the Practice of Consciousness Transference as Revealed by Rigzin Longsal Nyingpo
5806:
Cycle "contains a unique assortment of ritual practices devoted exclusively to the realization of Sukhāvatī" called
5180:
Other Chinese meditation masters, particularly in the Chan school, taught nianfo as a secondary method. Thus, while
1057:, "Land of Bliss". Mahayana Buddhists may also aspire to be reborn in other pure lands, such as the Buddhafields of
12079:
11824:
4411:. This has led many western authors to speculate about possible connections between these traditions. However, the
3898:
1965:
762:
5854:
through the crown of the head directly to Sukhavati at the moment of death. This technique is found as one of the
2716:
Huiyuan and the Mount Lu community focused on the practice of mindfulness of the Buddha Amitabha as taught in the
1509:
to be impure because the minds of sentient beings perceive it to be impure. As Williams explains, the view of the
222:
12471:
12461:
10290:
5643:
5028:
4748:
The concept of other power is related to other important ideas in Pure Land thought and broader Mahayana such as
3930:
3567:
2718:
2499:
1551:
1174:
906:
5827:) is a unique part of Tibetan Pure Land practice which is found in various terma (revealed treasure) works like
4572:
which states "this mind creates the Buddha, this mind is the Buddha" is also used by the defenders of this view.
2790:
Avalokitesvara erected in China. According to Williams, "these changes occur during the collective lifetimes of
326:
12416:
12069:
11871:
11762:
11707:
10280:
6331:
The Indian Roots of Pure Land Buddhism: Insights from the Oldest Chinese Versions of the Larger Sukhåvativyuha.
4922:), which is described in a variety of different ways by Chinese sources and is also called "holding the name" (
4536:
The Pure Land is widely understood by many classic Chinese Pure Land sources as surpassing or being beyond the
3793:
3156:
2606:
2414:
1259:
989:
5214:. The dual practice of Zen meditation along with recitation of Amitabha's name is also common in the Japanese
5110:
Yúnqī Zhūhóng also taught that there were two main mental attitudes that can be applied to practicing nianfo:
4346:(1270–1351) and great-grandson Zonkaku (1290–1373) became influential caretakers of the tradition centered on
3376:
may have been another important figure for Korean Pure Land, but his works (including two commentaries on the
12386:
12084:
11767:
10059:
9892:
8111:
3911:
3401:
In Wohnyo's Pure Land writings, he argues that the superior practice of nianfo is the one which is done with
2378:
1092:
Pure Land oriented practices and concepts form an important component of the Mahāyāna Buddhist traditions of
6848:
A Guide to the Earliest Chinese Buddhist Translations: Texts from the Eastern Han and Three Kingdoms Periods
5006:. Those who practice this method often commit to a fixed set of repetitions per day. For instance, the monk
2973:
Pure Land cosmology, soteriology, and ritual were always part-and-parcel of Chinese Buddhism in general and
138:
12580:
11969:
11841:
11812:
11514:
9738:
4184:(1133–1212) was a Tendai monk influenced by Genshin who initially practiced under a successor of Ryōnin at
8089:
Genshin's Ōjōyōshū and the Construction of Pure Land Discourse in Heian Japan (Pure Land Buddhist Studies)
8026:
Genshin's Ōjōyōshū and the Construction of Pure Land Discourse in Heian Japan (Pure Land Buddhist Studies)
5145:, have different interpretations of nianfo where they emphasize nianfo and faith or the entrusting heart (
3843:
3154:(彭紹升, 1740–1796). These figures generally promoted the practice of nianfo backed by the teachings of the
457:
12560:
11660:
11569:
11039:
10684:
10197:
10092:
7915:
1978:
1567:
translated into Chinese (it was eventually translated into Chinese four times). The sutra focuses on the
1304:
436:
383:
272:
11204:
5539:
4712:
argues that the practitioner's efforts connect with the Buddha's power through "sympathetic resonance" (
3986:(Yogacara) school. Chikō's writings teach oral and visualized nenbutsu, with the main goal of attaining
2617:
12575:
12570:
12565:
12509:
11989:
11465:
10951:
10074:
9907:
9012:
7568:
7511:
5665:
teach methods to attain the Pure Land. In this text, the First Panchen Lama advises that one may use a
4685:
4668:
to explain how the Pure Land perfectly interpenetrates with all buddha-lands and all the impure lands.
4655:
Chinese Pure Land thinkers sometimes defended Pure Land thought by explaining it within the context of
4607:(1535–1615) held that the teachings on the existence of the Pure Land as a place was a skillful means (
4415:, internal assumptions, and underlying doctrines and practices are now known to have many differences.
3923:
3788:
3007:
There were many other important Chinese Pure Land masters besides these three widely known patriarchs (
2438:
Amitabha triad in a niche, Baoqingsi temple, Xi'an, Shaanxi province, China, Tang dynasty, dated 703 CE
1949:
11399:
7940:
McBride II, Richard D. 'Wŏnhyo's Pure Land Thought on Buddhānusmṛti in Its Sinitic Buddhist Context.'
5682:
1514:
Whatever the realm, if it is inhabited by people with enlightened pure minds then it is a Pure Land."
807:
12399:
12212:
12202:
12074:
11057:
10637:
10398:
10373:
5370:
5043:
4581:
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school as their founding monks were all trained originally in the school. This school was founded by
3798:
3177:
Zongxiao (1151-1214) who lists five patriarchs: Shandao, Fazhao, Shaokang, Shengchang, and Zongze.
2655:
2554:
2478:
2407:
2266:
2023:
1887:
1757:
Bronze sculpture of Aksobhya Buddha, Pakistan (Northwest Frontier Province, Swat Valley), 9th century
1590:
is not exclusively for meeting Amitabha but can be used to meet any present Buddha. According to the
572:
10423:
2557:
c. 359–429 CE. Over time, the three principal sūtras for the Chinese Pure Land tradition became the
2508:
1522:) is not a translation of any particular Indic term, and Indian authors almost always used the term
1505:
this seemingly impure world, Sakyamuni's buddha-field, is actually a purified buddha-field. It only
123:
12504:
11856:
11670:
11648:
11641:
11544:
11077:
10697:
10513:
10458:
10079:
9885:
8392:
4883:
4192:) which focused exclusively on Pure Land practice of the nenbutsu (nianfo). Influenced by the work
3983:
2256:
1985:
1308:
Inscribed pedestal with the first known occurrence of the name of Amitabha Buddha (c. 153 CE). The
1238:
968:
9188:
The Dawn of Chinese Buddhist Doctrine: Ching-Ying Hui-Yuan's Commentary on the Visualization Sutra
5127:
5126:
The various Japanese Buddhist traditions practice Pure Land in different ways. In traditions like
4503:
4063:
3979:
2523:
2261:
1383:
means 'recollection', 'remembrance', and, by extension, 'calling to mind', 'keeping in mind' (cf.
113:
12441:
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11752:
11732:
11489:
11219:
10463:
6831:
6224:"The Inscription on the Kuṣān Image of Amitābha and the Charakter of the Early Mahāyāna in India"
5783:
5019:
4753:
2983:
757:
9780:
5847:
5787:
4273:
3507:
3037:
Another key figure in the Pure Land - Chan debate was Fei-hsi (8th century). His works, such as
2643:
2294:
1393:
12451:
12291:
11959:
11929:
11702:
11653:
11494:
11442:
11437:
11199:
11020:
10917:
10669:
10664:
10413:
7107:
6155:
5251:
4055:
3562:
3019:). Later figures were forced to defend Pure Land Buddhism against the critiques of the growing
2835:
2770:
2289:
1643:
Gandharan sculpture of Amitabha in Sukhavati, 2nd century CE, from Khyber Pakhtunkhwa, Pakistan
1043:
10781:
9850:
6592:
4158:
732:
358:
12456:
12426:
12007:
11939:
11772:
11687:
11682:
11606:
11601:
11519:
10049:
9186:
5768:
5315:
and compassion for all beings entails the desire to attain Buddhahood as quickly as possible.
5003:
3783:
3416:), Wohnyo argues that it is bodhicitta which is the primary cause of birth in the Pure land.
1348:, where they might have originated. The methods taught in the Mahayana sources which discuss
887:
672:
422:
373:
11072:
4388:
Zen school, which was founded in Japan during the 17th century by the Chinese Buddhist monk
4127:
3168:) were identical, and Sukhavati was likewise identical to Vairocana's Lotus Treasury World.
2871:
2745:
The practice of mindfulness of the Buddha was also taught by the very influential figure of
2108:
1560:
1142:, the three primary texts of the Pure Land tradition (the "Three Pure Land Sutras") are the
1132:
722:
12479:
12446:
12431:
11949:
11846:
11792:
11677:
11616:
11584:
11579:
11564:
11549:
11539:
11504:
11417:
11109:
11032:
10335:
10275:
10024:
9991:
9941:
9644:
p. 355. Tokyo: International Institute for Buddhist Studies (Studia Philologica Buddhica).
6440:
5379:
does), they still promote virtues like self-reflection, awareness, gratitude and humility.
5274:
5034:
4876:
4858:, dating to the first decade of the thirteenth century. The six syllables of the nembutsu,
3833:
3813:
3412:
2891:
2580:
2563:
2000:
1376:
1154:
892:
882:
877:
534:
148:
12319:
10934:
10803:
10729:
10605:
10343:
9806:
4981:
3502:
1678:
sūtras were composed during the 1st and 2nd centuries CE, though he considers the smaller
1353:
1179:
8:
12286:
12165:
11999:
11974:
11964:
11924:
11901:
11784:
11757:
11717:
11636:
11626:
11554:
11481:
10912:
10769:
10550:
10528:
10480:
10300:
10100:
9956:
9936:
9690:
7945:
5583:
Pure Land Buddhism in Tibet has a long and innovative history dating from the era of the
5247:
5211:
5177:
and consisted of practicing nianfo while also asking oneself "Who is performing nianfo?"
4930:
4904:
4892:
4798:
4130:. These new Pure Land schools were part of a new wave of Buddhist schools founded in the
3389:
Wohnyo's Pure Land thought is based on numerous Mahayana sources, including the works of
2695:
2271:
1269:
1139:
1019:
999:
852:
342:
333:
118:
10260:
10187:
4472:. Bodhisattvas also have the capacity of sending out manifestation bodies to any of the
3705:
2586:
describes a meditation which was practiced in Central Asia, but with Chinese additions.
1731:
Charles B. Jones describes some of the most important elements of these vows as follows:
267:
158:
12349:
12254:
12096:
12059:
12054:
11984:
11934:
11881:
11876:
11747:
11742:
11737:
11727:
11712:
11697:
11692:
11631:
11611:
11574:
11499:
11304:
11005:
10929:
10807:
10749:
10490:
10418:
10393:
10039:
9969:
9358:
9351:"Cultural Change of Indian Pure Land Buddhist Teaching in Chinese and Tibetan Buddhism"
9326:
9291:
9006:
8296:
7834:
Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China
7616:
7558:
7505:
7078:
7058:
6436:
5926:
5452:
5405:
4589:
4537:
4045:
3369:
2671:
2507:). The earliest of these translations show evidence of having been translated from the
2360:
2068:
1427:
1025:
Pure Land Buddhism is a tradition which is primarily focused on achieving rebirth in a
872:
837:
429:
12148:
5712:
4914:
All Chinese sources agree that the principal practice of the Pure Land "easy path" is
4447:
transmigration. Amitābha's pure land of Sukhāvatī (Land of Bliss) is described in the
3740:
3720:
12527:
12489:
12185:
12170:
12133:
12118:
11891:
11807:
11722:
11559:
11524:
11509:
11236:
11226:
10907:
10754:
10739:
10610:
10533:
10453:
10388:
10320:
10207:
9964:
9812:
9791:
9768:
9749:
9728:
9645:
9331:
9313:
9192:
9168:
8994:
8984:
8923:
8649:
8605:
8402:
8346:
8325:
8279:
Dobbins, James C. (1988). "Review: No Abode: The Record of Ippen. by Dennis Hirota".
8249:
8169:
8148:
8092:
8054:
8029:
8004:
7973:
7608:
7546:
7536:
7493:
7483:
7459:
7449:
7286:
7111:
7064:
6853:
6448:
6159:
6012:
Journal of the International Association of Buddhist Studies Volume 23 Number 1 2000.
5895:
5885:
5760:
5736:
5724:
5573:
5494:
5188:(1840?–1959) subsumed nianfo under a Chan framework which interprets it as a kind of
5140:
4955:
4900:
4822:
4684:"Amida Manifesting in the Dharma-body of Expedient Means", Japanese painting, at the
4404:
4328:
4296:
4163:
4117:
3542:
3527:
3467:
3459:
3345:
is considered to be the final and culminating patriarch of the Pure Land tradition.
3291:
1812:
1682:
to be earlier. Andrew Skilton writes that the descriptions of Sukhāvatī given in the
1500:
1465:
1229:
959:
862:
847:
842:
825:
504:
415:
365:
45:
11471:
10265:
10165:
7445:
Visions of Sukhāvatī : Shan-tao's commentary on the Kuan Wu-liang shou-fo ching
5865:
There are many other treasure texts (termas) associated with Pure Land practice and
5772:
5764:
5561:
5269:
needed if simple nianfo is sufficient for rebirth in the Pure Land as stated in the
4862:, are represented literally by six small Amida figures streaming from Kūya's mouth.
4785:
During the 20th century, a new way of conceiving Pure Land developed which was more
4499:
3760:
3585:
2519:
1647:
The two most important Indian sutras for the East Asian Pure Land tradition are the
1387:, commonly translated as 'mindfulness'). Buddha recollection was part of a group of
1077:
religions, due to its roots in the classic Mahayana understanding of Buddhahood and
242:
30:
19:
12175:
12128:
12123:
11979:
11944:
11919:
11914:
11665:
11621:
11534:
11209:
10865:
10858:
10642:
10632:
10518:
10182:
10054:
9321:
9303:
9244:
9085:
Dumoulin, Heinrich (1990). Zen Buddhism: A History, pp. 299-356. Collier Macmillan.
8412:
8288:
7600:
5803:
5548:
5512:
5456:
5396:
5047:
5011:
4896:
4826:
4818:
4757:
4749:
4071:
3893:
3725:
3710:
3212:
3086:
2979:
2675:
2663:
2482:
2383:
2355:
2143:
2103:
1957:
1442:
states that through the 'Single Deed Samadhi' one can quickly attain enlightenment:
1293:
1211:
1117:
1066:
941:
857:
830:
697:
514:
494:
318:
282:
34:
11254:
9030:
Grass Mountain: A Seven Day Intensive in Ch'an Training with Master Nan Huai-Chin.
8432:
1703:
1691:
meditation, and also gives an impression of a magical world of intense visual and
1372:
led to the Buddha meditation practices which later influenced Pure Land in China.
1352:
are generally devotional Mahayana forms of the classic Buddhist practice known as
562:
12539:
12484:
12436:
12364:
12234:
12032:
12012:
11954:
11866:
11529:
11427:
11274:
11010:
10993:
10978:
10956:
10508:
10378:
10212:
10192:
8439:
7734:, pp. 175-176. University of Hawaii Press (1986), Studies in East Asian Buddhism.
7690:, pp. 173-174. University of Hawaii Press (1986), Studies in East Asian Buddhism.
5873:
5743:
expression for the primordial ground in which the Buddha's gnosis is disclosed."
5239:
5196:
4933:, nianfo is generally seen as one practice among many. For example, according to
4908:
4732:
4428:
4131:
3888:
3354:
2760:
teaches the Constantly Walking Samadhi (cháng xíng sānmèi) which is based on the
2710:
2538:
2462:
2388:
2028:
1930:
1774:
1564:
1402:
1384:
1337:
1249:
979:
802:
737:
577:
295:
277:
262:
153:
133:
11284:
10438:
10428:
8983:. Jōdo Shinshū Honganji-ha. Kyoto, Japan: Hongwanji International Center. 2002.
5250:
and other "self-power" practices such as such as study, ritual, sutra chanting,
3695:
3640:
1745:
slandered the dharma are barred from the Pure Land according to the long sutra.
1375:
Remembrance of the Buddha is an early Buddhist practice which was taught in the
1082:
597:
12494:
12197:
12047:
11829:
11409:
11389:
11309:
10998:
10988:
10922:
10759:
10245:
10108:
9219:
8461:
8075:
By the Power of One's Last Nenbutsu: Deathbed Practices in Early Medieval Japan
7989:
Woodhead, Linda. Religions in the Modern World, 3rd Edition. Routledge, 2016. .
7604:
6516:
Visions of Sukhāvatī: Shan-Tao's “Commentary on the Kuan Wu-liang shou-fo ching
5776:
5584:
5448:
5359:
5181:
5103:
5066:
4830:
4665:
4550:
3745:
3188:
3151:
2996:
2543:
2163:
2158:
1934:
1863:
1720:
1485:
1474:
1422:
1276:, also known as Amidism, is used to describe both the tradition's practice and
867:
782:
539:
303:
202:
103:
9862:
5600:(incantations/spells) which claim to lead one to Sukhavati. These include the
4585:
4506:
and records of past Pure Land Buddhists who have died and left behind relics (
4477:
4233:
After Hōnen's death, many of his writings were destroyed by the Tendai school
4177:(which depicts Amitabha), at Kōtoku-in, a Buddhist temple of the Jōdo-shū sect
3735:
3690:
3620:
3361:
period (668–935). Perhaps the most influential figure in this development was
1128:
12554:
12264:
12113:
11422:
11324:
11182:
10983:
10961:
10897:
10568:
10363:
10358:
10250:
9919:
9317:
8998:
7612:
7550:
5728:
5647:
5639:
5565:
5259:
5170:
4949:
4871:
4408:
4324:
4189:
4138:
4123:
4111:
4016:, Japanese Pure Land continued to develop in Tendai monasteries, such as the
3808:
3685:
3532:
3522:
3358:
3248:
3222:
2974:
2963:
2654:
The Pure Land teachings first became prominent in China with the founding of
2527:
2474:
2246:
2236:
2213:
2148:
2133:
1990:
1840:
1334:
1309:
1070:
1062:
767:
752:
692:
524:
484:
227:
168:
108:
93:
10722:
10712:
10084:
7747:, p. 176. University of Hawaii Press (1986), Studies in East Asian Buddhism.
7721:, p. 175. University of Hawaii Press (1986), Studies in East Asian Buddhism.
7497:
7463:
6010:
The Realm of Aksobhya: A Missing Piece in the History of Pure Land Buddhism.
5716:
5238:
Different Pure Land traditions have different approaches to the practice of
4372:
1416:
revering him, there is not, to my mind, a single moment spent away from him.
12354:
12339:
12309:
12259:
12249:
12091:
11886:
11379:
11214:
11092:
10880:
10875:
10702:
10573:
10448:
9909:
9335:
9308:
5791:
5675:
Training for Sukhavati with Luminous Faith: Sun-like Instructions of a Sage
5231:
4980:
Repeating the name of a Buddha such as Amitābha is traditionally a form of
4934:
4626:
4013:
3883:
3863:
3755:
3181:
3143:
3128:
3117:
3106:
2881:(7th century) was a student of Daochuo who lived in the ancient capital of
2755:
2340:
2178:
2153:
1921:
1688:
1639:
1477:
1407:
1365:
1364:). Andrew Skilton argues that the intermingling of Mahāyāna teachings with
1345:
1326:
1285:
1030:
792:
777:
617:
11137:
11122:
11082:
10779:
10443:
10019:
8978:
7530:
7100:
Buddhist Spirituality: Indian, Southeast Asian, Tibetan, and early Chinese
5572:
of a single Buddha. He also notes that such an orientation also exists in
4986:
4887:
Yamashita Gen-yu's (1832–1934) calligraphy of the characters of the nianfo
4313:
which discuss the importance of total self-abandonment or entrusting (Jp.
4188:. Through his efforts, a new independent Buddhist school was established (
4174:
4043:
monk known for his promotion of Pure Land practice and his writing of the
3853:
2958:
was regarded and practiced as an integral part of other "schools" such as
2906:), previous patriarchs had not focused on this aspect and had interpreted
2583:(Guan-wuliangshou-jing, Sutra on the Visualization of Immeasurable Life),
1708:
1358:
607:
403:
371:
339:
316:
12324:
12153:
11294:
11279:
11062:
10870:
10798:
10578:
10408:
10310:
10157:
10029:
9370:
An extensive comparison of Pure Land Buddhism in India, China, and Tibet.
7477:
7443:
6852:
pp. 76-77. Bibliotheca Philologica et Philosophica, IRIAB Vol. X, 73-88;
6177:
5851:
5794:(1613–1678). Dolpopa is known to have written a commentary on the Larger
5482:
5409:
5363:
5204:
4693:
4639:
4508:
4169:
4074:
school all promoted their own form of Pure Land nembutsu based practice.
3975:
3778:
3750:
3590:
3482:
3043:
2882:
2846:) which relies on classic Buddhist self-development and on "self-power" (
2774:
2727:
2516:
2350:
2345:
2330:
2203:
2123:
2118:
1526:
However, it is possible the Chinese term is related to the Sanskrit term
1491:
1431:
1277:
1078:
652:
627:
612:
309:
252:
195:
78:
27:
12314:
10774:
8364:
Iron Eyes: The Life and Teachings of the Ōbaku Zen master Tetsugen Dōko.
7589:"On Pure Land Buddhism and Ch'an/Pure Land Syncretism in Medieval China"
6066:
Buddhanusmrti in the pratyutpanna-Buddha-sammukhavasthita-samadhi-sutra.
5401:
4526:
3557:
3552:
2504:
1660:
1050:
207:
23:
12269:
12227:
12103:
11909:
11834:
11448:
11432:
11394:
11374:
11269:
11244:
11152:
11087:
11067:
10813:
10744:
10615:
10498:
10468:
10403:
10353:
10011:
10001:
9974:
9705:
9662:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
9629:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
9613:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
9558:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
9542:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
9526:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
9436:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
9410:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
8300:
7620:
7588:
6089:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
5735:), writes: "Emaho, in the self-manifest, pure expanse that is the real
5705:
5324:
5312:
4631:
4561:
Thus, Chinese Buddhism inherited two different views of the Pure Land:
4473:
4469:
4464:極樂), Peace and Nurturance" (ānyǎng 安養) and Peace and Bliss" (ānlè 安樂).
4262:
4185:
4017:
3828:
3610:
3402:
3304:
3228:
3121:
2912:
2613:
The Chapter on the Perfect and Complete Realization of Mahasthamaprapta
2335:
2173:
2138:
2113:
2043:
1897:
1867:
1281:
1034:
1026:
772:
682:
667:
592:
587:
464:
212:
191:
88:
83:
11289:
10285:
9676:, 2013, by Georgios T. Halkias, University of Hawaii Press, chapter 5.
9552:
9550:
5727:
or ground (gzhi). For example, the great 19th century Dzogchen master
2442:
602:
143:
12244:
12217:
11384:
11259:
10971:
10887:
10764:
10654:
10627:
10620:
10583:
10540:
10503:
10270:
10235:
10202:
10177:
10132:
9220:"Dharani of the Infinit-Life Radiance King Tathagata, 聖無量壽決定光明王如來陀羅尼"
7635:
On Pure Land Buddhism and Pure Land/Chan Syncretism in Medieval China
5905:
5800:
The supreme means whereby self and others may be reborn in Sukhāvatī.
5552:
5080:"Contemplating an image" (guānxiàng niàn 觀像念), which is based on the
5051:
4813:
4809:
4634:
4530:
4484:
4412:
4407:, many westerners saw outward parallels between these traditions and
4347:
3878:
3537:
3298:
3161:
3116:. He was one of the most influential figures of the Ming, along with
2982:
scholars and the enduring legacy of Japanese sectarian disputes over
2687:
2494:
2198:
1851:
1803:
1766:
1664:
1622:
1405:(moral observance), caga (liberality), and the devata (gods). In the
1109:
1086:
1058:
1054:
1015:
797:
557:
509:
247:
237:
232:
217:
163:
12017:
10853:
10707:
10473:
10255:
10124:
10116:
9674:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9597:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9584:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9510:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9497:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9481:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9468:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9452:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9423:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9397:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
9384:
Luminous Bliss: A Religious History of Pure Land Literature in Tibet
8292:
5866:
5753:
5073:"Contemplation of the name" (chēngmíng niàn 稱名念), which is based on
4363:
Another, smaller Pure Land sect known as Jishū (時 宗) was founded by
4281:
4254:
4142:
3998:
3868:
3650:
3600:
3094:
2937:
Another influential text written during the time of Huaigan was the
1748:
1663:(whose name means Immeasurable Light), and his pure buddha-field of
727:
657:
12534:
12374:
12329:
12274:
12239:
12143:
11802:
11369:
11364:
11314:
11249:
11167:
11132:
11127:
10788:
10659:
10647:
10558:
10217:
9914:
9867:
9547:
6786:''The Literature of the Madhyamaka School of Philosophy in India,''
5740:
5720:
5592:
5519:念佛四十八法) by Zhèng Wéiān and other traditional Chinese medical text.
5444:
5413:
5392:
5338:
5150:
4786:
4709:
4604:
4516:
4492:
4488:
4227:
3971:
3967:
3959:
3858:
3670:
3436:
3394:
3310:
3259:
3113:
3068:
3008:
2991:
2828:
2791:
2659:
2623:
2602:
The Chapter of the Practices and Vows of Bodhisattva Samantabhadhra
2490:
2466:
2208:
2168:
2073:
2058:
2048:
2033:
1770:
1692:
1011:
717:
642:
567:
519:
469:
257:
53:
11359:
11349:
11334:
11157:
11027:
10295:
9623:
9621:
9607:
9605:
9536:
9534:
7167:
Kawanami, Hiroko; Partridge, Christopher; Woodhead, Linda (2016).
6343:
Chinese Pure Land Buddhism, Understanding a Tradition of Practice,
6210:
Chinese Pure Land Buddhism, Understanding a Tradition of Practice,
6134:
Chinese Pure Land Buddhism, Understanding a Tradition of Practice,
6118:
Chinese Pure Land Buddhism, Understanding a Tradition of Practice,
6105:
Chinese Pure Land Buddhism, Understanding a Tradition of Practice,
5992:
Chinese Pure Land Buddhism, Understanding a Tradition of Practice,
5711:
Amitabha is generally understood as a specific Buddha, one of the
5387:
5215:
5195:
The method of joint Pure Land and Chan practice was formalized in
4777:念) all the buddhas of the ten directions and invoke their names."
4724:
4397:
4385:
4368:
4234:
4181:
4150:
all members received the collective benefit of their recitations.
3848:
3655:
3625:
3605:
3595:
3547:
3334:
3252:
3078:("adoration to Amitabha Buddha'), which came to be known as the "
3023:
tradition and reposition Pure Land in the new Buddhist landscape.
747:
712:
702:
662:
12279:
12222:
12207:
11354:
11344:
11319:
11194:
11189:
11147:
11117:
11049:
11015:
10902:
10843:
10838:
10692:
10595:
10433:
10383:
10170:
9996:
9727:, Berkeley: Numata Center for Buddhist Translation and Research,
6773:
Buddhist Thought: A Complete Introduction to the Indian Tradition
5850:'s Namcho Terma. Phowa is an esoteric technique which ejects the
5843:
5811:
5678:
5666:
5597:
5569:
5532:
5428:
5421:
5375:
5189:
5158:
5154:
5146:
5007:
4998:
4737:
4728:
4656:
4597:
4343:
4315:
4290:
4193:
4087:
4067:
4036:
4002:
3987:
3955:
3803:
3635:
3517:
3440:
3342:
3328:
3322:
3316:
3271:
3265:
3194:
3101:
3048:
3016:
3012:
2959:
2916:
2896:
2878:
2799:
2795:
2746:
2723:
2512:
2241:
2218:
2193:
2128:
2093:
2083:
2078:
2063:
1369:
1341:
1192:) in Chinese and entails reciting the name of Amitabha (Chinese:
1105:
707:
637:
632:
529:
474:
173:
128:
10966:
10734:
9872:
9245:
Pure-Land Zen and Zen Pure-land Letters from Patriarch Yin Kuang
7097:
7059:
Dumoulin, Heinrich and James W. Heisig, Paul F. Knitter (2005).
6231:
The Journal of the International Association of Buddhist Studies
5174:
4847:
4842:
4403:
Upon encountering Japanese Pure Land traditions which emphasize
4216:
4210:
4083:
3630:
3615:
3064:
2809:
The first patriarch is Tanluan, known for his commentary on the
1480:), which would mean spending millions of lifetimes on the path.
1069:, adherents may also aspire to other pure lands such as that of
1046:), many Mahayana Buddhists strive to be reborn in such a place.
12359:
12344:
12180:
12042:
12022:
11797:
11459:
11339:
11329:
11264:
10892:
10848:
10833:
10823:
10793:
10717:
10600:
10368:
10240:
9984:
9979:
9618:
9602:
9531:
6421:
The Pratyutpanna Samādhi Sūtra and the Śūraṅgama Samādhi Sūtra.
5986:
5984:
5556:
focused on the Buddha Amitabha and his buddhafield of Sukhavati
5464:
5131:
4970:
4660:
4436:
4352:
4258:
4205:
4146:
4040:
3994:
3950:
3873:
3823:
3818:
3730:
3700:
3512:
3492:
3424:
3420:
3405:
and with a repentant, sincere mind (chisim 至心). Indeed, in his
3383:
3373:
3362:
3147:
3079:
3052:
2919:(reward body) to all beings, no matter how depraved they were.
2683:
2098:
2038:
1882:
1724:
1556:
1219:
1074:
1038:
949:
742:
677:
647:
582:
479:
9024:
9022:
8343:
Religions in the Modern World: Traditions and Transformations.
7944:; Daegu Vol. 18, Iss. 1, (Jun 2015): 45-94. Academia Koreana,
7532:
The Wiley Blackwell companion to East and inner Asian Buddhism
5657:
Tibetan commentaries focusing on Amitabha and Sukhavati, like
5475:
Dhāraṇī of Holy Infinite-Life Resolute Radiance King Tathāgata
4435:
Contemporary Pure Land traditions see Amitābha expounding the
1933:
and his team of scholars, is a large commentarial work on the
12499:
12334:
12192:
12158:
12138:
12108:
12037:
11454:
11299:
11177:
11172:
11142:
11097:
10944:
10939:
10818:
10523:
10348:
10315:
10305:
9709:
7246:
7244:
6534:
6518:”. pp 8-12. Albany: State University of New York Press, 1995.
6193:
Religions in the Modern World: Traditions and Transformations
5900:
5890:
5819:
5651:
5346:
5185:
4855:
4790:
4608:
4603:
Other Chinese thinkers attempted to reconcile the two views.
4444:
4389:
4364:
4021:
4006:
3838:
3715:
3675:
3665:
3660:
3645:
3497:
3487:
3419:
Another important figure in Korean Pure Land thought was the
3390:
3294:
relies on a different list of seven patriarchs (shichiso):
2946:
2777:(the name of the Buddha Amitayus means "Immeasurable Life").
2750:
2534:
2470:
2188:
2183:
2088:
2053:
1778:
1753:
1113:
1101:
1097:
1093:
787:
687:
622:
98:
8920:
Pointing out the Dharmakaya Teachings on the Ninth Karmapa's
8844:
8842:
8840:
8826:
8824:
5981:
5970:
5968:
4891:
Pure Land is one of the most widely practiced traditions of
4837:
3427:(625–702) who wrote a commentary on the Amitabha sutra, the
1885:
also discusses the idea of rebirth in a buddha-field in his
1706:
school, since the work has many elements in common with the
12369:
11162:
10828:
10325:
9019:
6832:"The Korean Buddhist Canon: A Descriptive Catalog (T. 361)"
5221:
4335:
3680:
3032:
Lueh chu-ching lun nien-jo fa-men wang-sheng ching-t 'u chi
2393:
1124:
7241:
6447:. Princeton, NJ: Princeton University Press. p. 867.
5431:
is a similar method. One popular Pure Land dhāraṇī is the
5164:
1908:無量壽經優婆提舍願生偈, T.1524) which is a commentary on the shorter
12027:
10563:
8837:
8821:
8267:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
8216:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
8200:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
8187:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7758:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7706:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7379:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7359:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7332:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7307:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7265:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7252:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7214:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7183:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7166:
7029:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
7016:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6936:, The Corporate Body of The Buddha Educational Foundation
6819:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6799:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6760:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6734:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6721:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6670:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6657:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6644:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6503:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6485:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6469:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6408:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6390:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6361:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6311:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6295:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
6269:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
5976:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
5965:
5960:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
5802:
According to Georgios T. Halkias, Mingyur Dorje's Namcho
4035:
Another important early figure of Japanese Pure Land was
3160:
and Huayan metaphysics. For Peng Shaosheng, Amitabha and
3020:
489:
8391:
3435:). Pure land practice was also an important part of the
2722:. Huiyuan mainly practiced this method so as to develop
2547:(T 366) and other Chinese translators also rendered the
1807:
Buddhas in their buddha-fields and vow to be like them.
1785:
Akṣobhya and his buddha-field are also discussed in the
8003:. New York: Macmillan Reference USA. pp. 249–250.
7389:
7387:
5137:
The independent Pure Land schools in Japan, especially
3131:
monk Tianru Weize (天如惟則, c. 1286?–1354), who wrote the
2870:
Japanese portrait of Shandao Dashi (Jp: Zendo Daishi),
1791:, and the descriptions in this sutra match that of the
1018:. It is one of the most widely practiced traditions of
8941:
8939:
8805:
8803:
8374:
8372:
7780:
7778:
7479:
The Pure Land tradition : history and development
6963:
Commentary on the Treatise on Rebirth in the Pure Land
6948:
Buddhisum As An Education & To Understand Buddhism
4293:(1173–1262) created another new Pure Land school, the
3002:
2952:
2924:
Treatise explaining a number of doubts about Pure Land
1902:
Verses of Aspiration: An Upadeśa on the Amitāyus Sūtra
1243:
1197:
1187:
973:
8784:
8782:
7801:
7799:
7768:
7766:
2699:
7535:. Mario Poceski. Chichester, West Sussex, UK. 2014.
7384:
5673:
Another important commentary on Pure Land practice,
2889:
Shandao wrote a large four volume commentary to the
2465:
which teach Pure Land methods were brought from the
1454:
1263:
993:
9660:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
9627:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
9611:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
9556:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
9540:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
9524:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
9434:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
9408:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
8936:
8800:
8369:
7775:
7428:
7426:
6087:Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004).
5096:
The Perfection of Wisdom Sutra Preached by Mañjuśrī
5075:
The Perfection of Wisdom Sutra preached by Mañjuśrī
4780:
4644:
which is also called the Constant-truth Pure Land (
3180:The modern Chinese Pure Land Buddhist tradition of
3030:Cimin's main points of contention are found in his
1916:The text is known for its focus on faith or trust.
1765:is the main source for the tradition of the Buddha
8779:
8210:
8208:
7796:
7763:
7700:
7698:
7696:
6542:Indian Buddhism: A Survey With Biographical Notes.
6212:pp. 10-12. University of Hawai‘i Press / Honolulu.
5522:
5455:, called the "Mantra for Birth in the Pure Land" (
4105:
3962:used in nembutsu recitation (Shōjūraigōji Temple).
1599:) bodhisattvas in this way. The sutra also states:
9491:
9489:
9462:
9460:
9446:
9444:
8398:Birmingham Museum of Art: Guide to the Collection
7904:, p. 3. University of Hawaii Press, Apr 30, 2002.
7373:
7371:
7369:
7367:
7301:
7299:
7283:The Pure Land Tradition: History and Development,
6813:
6811:
6809:
6807:
6715:
6713:
6711:
6638:
6636:
6497:
6495:
6493:
6479:
6477:
6402:
6400:
6398:
6355:
6353:
6351:
6305:
6303:
5587:(8th–9th centuries), with the translation of the
5501:
4005:in China, including the nianfo methods taught by
3290:Meanwhile, Japanese Pure Land Buddhist school of
2589:These three Pure land sutras (the Long and Short
2481:began translating the first Buddhist sūtras into
1749:Other important sutras that discuss buddha-fields
12552:
9378:
9376:
9184:
8596:
8139:
7525:
7523:
7521:
7423:
7098:Takeuchi, Yoshinori & Jan van Bragt (1993).
6060:
6058:
6056:
6054:
5954:
5952:
5950:
5948:
5936:
5934:
4517:Other direction Pure Land vs Mind-only Pure Land
4418:
3382:) are also lost. As such, it is in the works of
3127:Another important late Pure Land author was the
2854:往生淨土) and associated it with the "other power" (
2456:
1839:briefly describes the buddhafield of the Buddha
1571:which means "the samadhi of the one who stands (
9520:
9518:
9276:
9274:
9272:
9159:
9157:
9155:
9153:
9151:
9149:
9147:
9145:
8964:
8962:
8960:
8873:
8871:
8772:
8770:
8640:
8638:
8636:
8634:
8624:
8622:
8620:
8618:
8594:
8592:
8590:
8588:
8586:
8584:
8582:
8580:
8578:
8576:
8521:
8519:
8517:
8489:
8487:
8316:
8314:
8312:
8310:
8259:
8240:
8238:
8236:
8234:
8232:
8230:
8228:
8226:
8224:
8205:
8137:
8135:
8133:
8131:
8129:
8127:
8125:
8123:
8121:
8119:
8028:. University of Hawaii Press. pp. 76–104.
7964:
7962:
7960:
7958:
7956:
7954:
7852:Journal of Chinese Buddhist Studies, Volume 20.
7693:
7344:
7342:
7340:
6431:
6429:
6371:
6369:
6345:pp. 35. University of Hawai‘i Press / Honolulu.
6325:
6323:
6321:
6319:
6120:p. 128. University of Hawai‘i Press / Honolulu.
6107:pp. 31. University of Hawai‘i Press / Honolulu.
6052:
6050:
6048:
6046:
6044:
6042:
6040:
6038:
6036:
6034:
5994:pp. 33. University of Hawai‘i Press / Honolulu.
3982:(Middle Way) school and Zenju (723–797) of the
3413:Sūtra on the Visualization of Immeasurable Life
1900:, is credited with the authorship of the short
9571:Abiding in the Retreat: A Nyung Nä Commentary,
9486:
9457:
9441:
8091:. University of Hawaii Press. pp. 64–72.
7745:. Traditions of Meditation in Chinese Buddhism
7732:. Traditions of Meditation in Chinese Buddhism
7719:. Traditions of Meditation in Chinese Buddhism
7688:. Traditions of Meditation in Chinese Buddhism
7582:
7580:
7578:
7448:. Albany: State University of New York Press.
7364:
7317:
7315:
7296:
7061:Zen Buddhism : a History: India and China
7008:
6883:"Gandharan Sculptural Style: The Buddha Image"
6804:
6708:
6692:
6690:
6680:
6678:
6633:
6581:
6574:
6572:
6570:
6568:
6554:
6552:
6550:
6490:
6474:
6395:
6348:
6300:
6099:
6097:
6004:
6002:
6000:
5138:
4953:
4480:, all without actually leaving the Pure Land.
4294:
4285:King Enma in Hell. Japanese Pure Land Buddhism
4115:
3146:(1644–1912), various authors also synthesized
1817:Akṣobhya's buddha-field plays a key role. The
1555:gives an early description of the practice of
1325:Teachings which focus on seeking rebirth in a
9893:
9373:
9290:Tong, Yaqi; Cui, Jia; Chai, Di (2022-03-30).
8087:Rhodes, Robert F.; Payne, Richard K. (2017).
8051:Dao Companion to Japanese Buddhist Philosophy
8024:Rhodes, Robert F.; Payne, Richard K. (2017).
7902:Jodo Shinshu: Shin Buddhism in Medieval Japan
7518:
7277:
7275:
7273:
6906:Buswell, Robert E.; Lopez, Donald S. (2014).
6375:Buswell, Robert E.; Lopez, Donald S. (2014).
6204:
6202:
6146:
6144:
6142:
6136:p. 1. University of Hawai‘i Press / Honolulu.
6020:
6018:
5945:
5931:
5382:
5319:
4895:. It may be the dominant form of Buddhism in
4675:
3931:
2704:
2515:. There are also images of Amitābha with the
2415:
1542:
1150:Infinite Life Sutra/The Larger Amitabha Sutra
914:
10675:Basic points unifying Theravāda and Mahāyāna
9754:: CS1 maint: multiple names: authors list (
9708:, Numen 45 (1), 69–96 – via
9515:
9269:
9242:Th ́ich Thi`ˆen Tˆam et al (trans.) (1993).
9142:
8957:
8868:
8767:
8631:
8615:
8573:
8514:
8484:
8307:
8272:
8221:
8116:
7951:
7337:
7083:: CS1 maint: multiple names: authors list (
6435:
6426:
6366:
6316:
6083:
6081:
6079:
6077:
6031:
5922:
5920:
5808:The Means of Attaining the Sukhāvatī Kṣetra,
5654:school), composed Sukhavati-oriented works.
5618:Dharani in Praise of Immeasurable Qualities.
5591:sūtras into Tibetan. Tibetan documents from
4992:). This term was translated into Chinese as
4431:to the Western Paradise, Taima Temple, Japan
2945:淨土十疑論, T.1961). This text was attributed to
2682:) in 402. As a young man, Huiyuan practiced
1674:According to Julian Pas, the long and short
1575:) face-to-face with, or in the presence of (
1569:pratyutpanna-buddha-sammukhavasthita-samadhi
1320:
1253:
983:
9765:Pure Land: History, Tradition, and Practice
9706:The Politics of Pure Land Buddhism in India
9386:, pp. xxv-xxvii University of Hawaii Press.
9289:
9165:Pure Land: History, Tradition, and Practice
8646:Pure Land: History, Tradition, and Practice
8602:Pure Land: History, Tradition, and Practice
8322:Pure Land: History, Tradition, and Practice
8246:Pure Land: History, Tradition, and Practice
8166:Pure Land: History, Tradition, and Practice
8145:Pure Land: History, Tradition, and Practice
8086:
8023:
7970:Pure Land: History, Tradition, and Practice
7575:
7312:
7227:Basic Buddhism: Exploring Buddhism and Zen.
7003:Basic Buddhism: Exploring Buddhism and Zen.
6990:Basic Buddhism: Exploring Buddhism and Zen.
6687:
6675:
6589:"Larger Sutra of Immeasurable Life: Part 1"
6565:
6547:
6152:Pure Land: History, Tradition, and Practice
6094:
5997:
5693:) and the power of Amitābha's aspirations (
4702:phrase "the two powers of self and other" (
4289:After Hōnen's death, one of his disciples,
4100:Records of Rebirth in Utmost Bliss in Japan
2842:末法). In this era, the "path of the sages" (
2649:
1927:Great discourse on the Perfection of Wisdom
1049:The most common pure land today is that of
9900:
9886:
9348:
7563:: CS1 maint: location missing publisher (
7270:
6199:
6139:
6015:
5624:
4817:model, the Pure Land will appear when the
4384:notable exception to this is found in the
3938:
3924:
2422:
2408:
1896:Another Yogacara master, Asanga's brother
1608:According to the sutra, these visions are
921:
907:
9325:
9307:
9035:
7651:
7649:
7647:
7645:
7643:
6919:Venerable Master Chin Kung; Li Ping Nan.
6074:
5917:
5663:Swift and Unobstructed Path to Sukhavati,
4838:Pure Land Practice in East Asian Buddhism
4268:
4222:Raigō of Amida and Twenty-five Attendants
3353:Pure Land thought also made its way into
3251:school recognizes five patriarchs before
351:
9560:, pp. 29-30. University of Hawaii Press.
7171:(third ed.). Routledge. p. 83.
6190:
6175:
5538:
5526:
5386:
5369:Japanese Pure Land Buddhist sects, like
5332:
5323:
5225:
5222:Precepts, meditation and other practices
4882:
4865:
4841:
4679:
4620:
4520:
4476:in order to help all sentient beings in
4422:
4280:
4277:The main hall of Weitokuji Temple, Japan
4272:
4249:Initially, the Jōdo-shū were a faction (
4215:
4168:
4157:
3949:
3063:
2865:
2446:Book open at the Chinese version of the
2441:
2433:
1906:Wúliángshòujīng yōupótíshè yuànshēng jié
1857:
1752:
1638:
1632:
1303:
18:
11862:Banishment of Buddhist monks from Nepal
9790:, Amitabha Publications, Chicago 2006.
9717:
9399:, p. xxviii University of Hawaii Press.
9167:, pp. 198-210. Shambhala Publications,
8917:
8648:, pp. 188-198. Shambhala Publications,
8604:, pp. 165-188. Shambhala Publications,
8324:, pp. 151-160. Shambhala Publications,
8278:
8248:, pp. 136-150. Shambhala Publications,
8168:, pp. 119-122. Shambhala Publications,
8147:, pp. 123-135. Shambhala Publications,
8080:
7998:
7972:, pp. 107-118. Shambhala Publications,
7844:
7842:
6921:The Awakening of Compassion and Wisdom,
6221:
6195:(3rd ed.). Routledge. p. 142.
5927:Amidism, Britannica Online Encyclopedia
5846:master Nyida Sangye (14th century) and
5165:The dual practice of Chan and Pure Land
5121:
4789:. This development was led by the monk
4378:
4319:) of ourselves to the Buddha Amitabha.
3171:
2939:Discourse on ten doubts about Pure Land
2526:which were made in Gandhāra during the
1870:. A text attributed to Nagarjuna, the *
1537:
1379:. According to Paul Harrison, the term
1081:, as well as the Buddhist doctrines of
12553:
12065:List of Buddhist architecture in China
8380:The Shin Buddhist Classical Tradition.
8345:New York: Routledge Publishing, 2016,
7936:
7934:
7932:
7930:
7928:
7926:
7924:
7896:
7894:
7860:
7858:
7836:, p. 26. Oxford University Press, USA.
7682:
7680:
7678:
7640:
6960:
6788:Otto Harrassowitz Verlag, 1981, p. 29.
5752:efforts of the Indian tantric scholar
5746:
5614:Dharani of the Essence of Aparimitayus
5473:). Another dhāraṇī of Amitabha is the
5199:as part of the "Three Gates" (Korean:
4975:
4327:. This is the real "other power" (Jp.
2861:
2784:
1723:begins by describing to his attendant
9881:
9664:, pp. 25. University of Hawaii Press.
9599:, p. 170. University of Hawaii Press.
9512:, p. 124. University of Hawaii Press.
9499:, p. 123. University of Hawaii Press.
9483:, p. 122. University of Hawaii Press.
9470:, p. 109. University of Hawaii Press.
9454:, p. xxix University of Hawaii Press.
9425:, p. 140. University of Hawaii Press.
9349:Chen, Shu-Chen; Groner, Paul (2007).
7586:
6910:p. 332. (Princeton University Press).
6908:The Princeton dictionary of Buddhism,
6379:p. 683. (Princeton University Press).
6377:The Princeton dictionary of Buddhism,
6128:
6126:
5689:), the "power of reality's potency" (
4723:In the Japanese Pure Land schools of
4551:Platform Sutra of the Sixth Patriarch
4367:(1239–1289). Ippen was influenced by
4141:sect, was founded by the Tendai monk
3990:, but also rebirth in the Pure Land.
3446:
3059:
2553:into Chinese, the most popular being
1850:discusses the future buddha-field of
1695:delight." According to Nakamura, the
9631:, p. 26. University of Hawaii Press.
9615:, p. 32. University of Hawaii Press.
9586:, p. xxx University of Hawaii Press.
9544:, p. 27. University of Hawaii Press.
9528:, p. 40. University of Hawaii Press.
9438:, p. 21. University of Hawaii Press.
9412:, p. 20. University of Hawaii Press.
8048:
7839:
7826:
6215:
6176:Pureland, mahayana (11 April 2020).
6091:, p. 17. University of Hawaii Press.
5543:Amitayus in Sukhavati, 18th century.
4577:"heretical" and a "ludicrous view".
4443:淨土), a region offering respite from
4051:Essentials of Birth in the Pure Land
2503:(which discusses the buddhafield of
1940:
1401:the Buddha, the Dhamma, the Sangha,
1186:(念佛, "Buddha recitation", Japanese:
9868:Pure Land Buddhism official website
9788:In one Lifetime: Pure Land Buddhism
9072:Prebish, Charles. Tanaka, Kenneth.
7921:
7907:
7891:
7879:Koloa Jodo Mission- Buddhist Temple
7855:
7675:
7655:Prebish, Charles. Tanaka, Kenneth.
7637:, T`oung Pao Vol. 88 (4-5), 283-285
7441:
7285:Fremont, CA: Jain Publishing 2006.
5876:revealed a terma on the pure land.
5687:sems-can rang-rang gi stobs smin-pa
4153:
4001:(767–822), who studied the Chinese
3372:. However, his works are all lost.
3348:
3003:Pure land responses to Chan critics
2953:The principles of Chinese Pure Land
2006:Four Buddhist Persecutions in China
13:
11852:Silk Road transmission of Buddhism
9698:
9043:The Secrets of Chinese Meditation.
8863:The Secrets of Chinese Meditation.
8850:The Secrets of Chinese Meditation.
8832:The Secrets of Chinese Meditation.
6123:
5061:
4825:and children are safeguarded, and
4797:人生佛教), which has also been termed
4456:西方佛土), "Land of Amitābha Buddha" (
4261:(West Mountain) branch founded by
4020:complex. One early Tendai figure,
3184:recognizes thirteen patriarchs:
1964:
1788:Aṣṭasāhasrikā Prajñāpāramitā Sūtra
1702:might have been influenced by the
1014:focused on achieving rebirth in a
14:
12602:
9873:The Pure Land Translation Project
9856:
9573:p. 22. Lama Yeshe Wisdom Archive.
9296:Journal of Healthcare Engineering
9074:The Faces of Buddhism in America.
8401:. London: Giles. pp. 30–31.
8053:. Berlin: Springer. p. 373.
7657:The Faces of Buddhism in America.
6771:Williams Tribe and Wynne (2002).
5941:Amidism The Columbia Encyclopedia
4754:esoteric empowerment (adhiṣṭhāna)
4625:Chinese thinkers like Zuhong and
2493:, the buddha-field of the Buddha
1455:The buddha-field concept in India
1299:
1044:corrupt nature of the current age
12533:
12523:
12522:
12080:Thai temple art and architecture
11825:Huichang persecution of Buddhism
10065:Iconography in Laos and Thailand
9931:
9918:
9908:
9679:
9667:
9654:
9634:
9589:
9576:
9563:
9502:
9473:
9428:
9415:
9402:
9389:
9342:
9283:
9260:
9251:
9236:
9212:
9178:
9133:
9124:
9115:
9106:
9097:
9088:
9079:
9066:
9057:
9048:
8971:
8948:
8911:
8902:
8893:
8884:
8855:
8812:
8791:
8758:
8749:
8740:
8731:
8722:
8713:
8704:
8695:
8686:
8677:
8668:
8659:
8564:
8555:
8546:
8537:
8528:
8505:
8496:
8475:
8466:
8455:
8444:
8426:
8385:
8356:
8335:
8192:
8179:
8158:
8105:
8067:
8042:
8017:
7992:
7983:
7867:
7817:
7808:
7787:
7750:
7737:
7724:
7711:
7662:
7627:
7470:
7435:
7063:. World Wisdom Inc. p. 67.
6945:
6445:Princeton Dictionary of Buddhism
5358:the Pure Land sutras, taking of
4808:Some of Tàixū's disciples, like
4781:The Pure Land in the Human Realm
4630:including: the Pure Land of the
3466:
1893:practicing the Dharma properly.
1112:and Inner Asian regions such as
62:
12591:Buddhism in the Kamakura period
9932:
9718:Inagaki, Hisao, trans. (2003),
8797:Jones (2019), pp. 127, 132-135.
7875:"The Five Pure Land Patriarchs"
7414:
7405:
7396:
7351:
7324:
7257:
7232:
7219:
7206:
7197:
7188:
7175:
7160:
7151:
7142:
7133:
7124:
7091:
7052:
7043:
7034:
7021:
6995:
6982:
6969:
6954:
6939:
6926:
6913:
6900:
6875:
6862:
6838:
6824:
6791:
6778:
6765:
6752:
6739:
6726:
6699:
6662:
6649:
6624:
6615:
6606:
6521:
6508:
6461:
6413:
6382:
6335:
6287:
6274:
6261:
6248:
6184:
6169:
6110:
5872:(1625–1682/92 or 1685–1752) of
5733:khrag 'thung bdud 'joms rdo rje
5523:Pure Land in Himalayan Buddhism
4870:Japanese copy of the Pure Land
4106:The independent Pure Land sects
3341:Furthermore, for Jodo Shinshu,
3120:(Yuán Hóngdào 袁宏道, 1568–1610).
3114:Yúnqī Zhūhóng (雲棲祩宏, 1535–1615)
12070:Japanese Buddhist architecture
11872:Sinhalese Buddhist nationalism
10952:Seven Factors of Enlightenment
10143:Places where the Buddha stayed
9685:Khadro, Chagdud (1998, 2003).
6529:A Concise History of Buddhism.
6282:A Concise History of Buddhism.
6256:A Concise History of Buddhism.
5823:(mind transference, Sanskrit:
5502:Benefits of Pure Land practice
5469:
5295:上品) rebirth in the Pure Land."
5230:Main altar of Muryoji Temple,
5203:) schema which taught nianfo,
5139:
4954:
4295:
4137:The first of these, the small
4116:
3433:The meaning of the Amituo jing
3411:, Doctrinal Essentials of the
2827:and twenty one to the work of
2313:Buddhist architecture in China
1825:In contrast to this view, the
1254:
1224:
984:
954:
1:
12085:Tibetan Buddhist architecture
9595:Halkias, Georgios T. (2012).
9582:Halkias, Georgios T. (2012).
9508:Halkias, Georgios T. (2012).
9495:Halkias, Georgios T. (2012).
9479:Halkias, Georgios T. (2012).
9466:Halkias, Georgios T. (2012).
9450:Halkias, Georgios T. (2012).
9421:Halkias, Georgios T. (2012).
9395:Halkias, Georgios T. (2012).
9382:Halkias, Georgios T. (2012).
8112:Guide on Buddhism for America
7169:Religions in the Modern World
6419:Harrison, Paul. McRae, John.
5911:
4419:East Asian Pure Land Doctrine
3912:Glossary of Japanese Buddhism
2709:). He also corresponded with
2473:as early as 147 CE, when the
2457:The Pure Land Sutras in China
2379:Buddhist Association of China
1848:Mañjuśrībuddhakṣetraguṇavyūha
1557:reciting the name of Amitābha
12586:Buddhism in the Heian period
11842:Buddhism and the Roman world
11818:Decline of Buddhism in India
11813:History of Buddhism in India
9913: Topics in
8493:Jones (2019), pp. 43, 49-50.
7104:Crossroad Publishing Company
6961:Jingtu, Householder (2023).
6870:India in Early Central Asia.
6178:"mahayana pureland veganism"
6069:Journal of Indian Philosophy
5086:Great Jewel Collection Sutra
5050:as well as other schools of
4821:is cleansed and healed, the
3039:Nien-fo san-mei pao-wang fun
2932:Amitayus Contemplation Sutra
2740:Biographies of eminent monks
2573:Shorter Sukhāvatīvyūha Sūtra
2569:i.e. The Contemplation Sutra
2541:(344–413 CE) translated the
2449:Shorter Sukhāvatīvyūha Sūtra
1656:Shorter Sukhāvatīvyūha Sūtra
1316:"; "Of the Buddha Amitabha."
1205:
1165:Shorter Sukhāvatīvyūha Sūtra
7:
11040:Twenty-two vows of Ambedkar
10780:
9640:Kragh, Ulrich Timme (2015)
9569:Lama Zopa Rinpoche (2017).
8980:Jodo Shinshu : a guide
8879:The Three Pure Land Sutras.
7999:Buswell, Robert E. (2004).
7913:Muller, A. Charles (1995).
6977:The Three Pure Land Sutras.
6868:Mukherjee, Bratindra Nath.
6747:The Three Pure Land Sutras.
6560:The Three Pure Land Sutras.
6237:(2): 99–138. Archived from
6026:The Three Pure Land Sutras.
5879:
5829:The Standing Blade of Grass
5240:Buddhist ethical discipline
4987:
4584:of purity and impurity, of
4556:Liù zǔ dàshī fǎbǎo tán jīng
4449:Longer Sukhāvatīvyūha Sūtra
4439:in his Pure Land (Chinese:
4238:stances: once-calling (Jp:
2762:Pratyutpanna Samādhi Sūtra.
2700:
2559:Longer Sukhāvatīvyūha Sūtra
2550:Longer Sukhāvatīvyūha Sūtra
1881:The Indian Yogacara master
1717:Longer Sukhāvatīvyūha Sūtra
1650:Longer Sukhāvatīvyūha Sūtra
1359:
1340:, and were very popular in
1314:Bu-ddha-sya A-mi-tā-bha-sya
1264:
1244:
1198:
1188:
1145:Longer Sukhāvatīvyūha Sūtra
1133:stage of non-retrogression.
1065:(though this is rarer). In
994:
974:
404:
372:
340:
317:
16:School of Mahāyāna Buddhism
10:
12607:
11990:The unanswerable questions
9767:, Shambhala Publications,
9763:Jones, Charles B. (2021).
9721:The Three Pure Land Sutras
9191:. SUNY Press. p. 51.
9163:Jones, Charles B. (2021).
8922:. Shambhala publications.
8918:Thrangu, Khenchen (2012).
8908:Jones (2019), pp. 132-135.
8644:Jones, Charles B. (2021).
8600:Jones, Charles B. (2021).
8320:Jones, Charles B. (2021).
8244:Jones, Charles B. (2021).
8164:Jones, Charles B. (2021).
8143:Jones, Charles B. (2021).
7968:Jones, Charles B. (2021).
7605:10.1163/156853202100368398
7157:Jones (2019) pp. 110, 129.
6150:Jones, Charles B. (2021).
5771:, this mantra can lead to
5606:Dharani-Mantra of Amitabha
5602:Cloud of Offerings Dharani
5383:Sutra and Dhāraṇī chanting
5320:Group practice and rituals
5029:Pratyutpanna-samādhi-sūtra
4968:
4771:Treatise on the ten levels
4691:
4676:Self-power and Other-power
2719:Pratyutpanna Samādhi Sūtra
2628:Discourse on the Pure Land
2500:Pratyutpanna Samādhi Sūtra
1552:Pratyutpanna Samādhi Sūtra
1544:Pratyutpanna Samādhi Sūtra
1333:) were first developed in
1175:Pratyutpanna-samādhi-sūtra
12518:
12470:
12385:
12300:
12075:Buddhist temples in Korea
11998:
11900:
11783:
11480:
11408:
11235:
11108:
11048:
10683:
10638:Chinese Esoteric Buddhism
10549:
10541:Three planes of existence
10489:
10334:
10226:
10156:
10148:Buddha in world religions
10010:
9955:
9927:
9863:Jodo Shu official website
9185:Kenneth K Tanaka (1990).
9103:Jones (2019), pp. 93-100.
8899:Jones (2019), pp. 138-139
8362:Baroni, Helen Josephine.
7670:A Dictionary of Buddhism.
7587:Sharf, Robert H. (2002).
7130:Jones (2019) pp. 157-160.
6934:The Five Pure Land Sutras
6341:Jones, Charles B. (2019)
6222:Schopen, Gregory (1987).
6208:Jones, Charles B. (2019)
6132:Jones, Charles B. (2019)
6116:Jones, Charles B. (2019)
6103:Jones, Charles B. (2019)
5990:Jones, Charles B. (2019)
5817:The esoteric practice of
5460:
5438:Wangsheng Jingtu Shenzhou
5434:Pure Land Rebirth dhāraṇī
5371:Jōdo Shinshū Hongwanji-ha
5044:Chinese Esoteric Buddhism
5015:
4982:mindfulness of the Buddha
4964:
4943:Questions about Pure Land
3133:Questions about Pure Land
2824:Mahāprajñāpāramitāupadeśa
2798:(Tao-ch’o; 562–645), and
2705:
2691:
2679:
2667:
2452:with Japanese annotations
1929:, T.1509), translated by
1368:meditation traditions in
1354:mindfulness of the Buddha
1321:Mindfulness of the Buddha
1233:
1215:
1180:mindfulness of the Buddha
963:
945:
11857:Persecution of Buddhists
11078:Four stages of awakening
10459:Three marks of existence
10045:Physical characteristics
9266:Jones (2019), pp. 78-79.
8746:Jones (2019), pp. 62-63.
8719:Jones (2019), pp. 80-82.
8552:Jones (2019), pp. 52-54.
8393:Birmingham Museum of Art
8001:Encyclopedia of Buddhism
6191:Woodhead, Linda (2016).
5779:Pure Land or Sukhavati.
5610:Recollection of Amitabha
5362:, silent meditation and
4918:(Chinese: 念佛; Japanese:
4874:, which is based on the
4358:
4175:Great Buddha of Kamakura
4102:) by Jakushin (c. 985).
3240:Jixing Chewu (1741-1810)
2771:latter age of the Dharma
2650:Early Practices in China
1986:Buddhism in Central Asia
1659:. These sutras describe
1534:(purified buddhafield).
1338:Mahayana Buddhist Sutras
1010:) is a broad branch of
11220:Ten principal disciples
10103:(aunt, adoptive mother)
9713:(subscription required)
9704:Amstutz, Galen (1998).
8269:pp. 261-263. Routledge.
8265:Williams, Paul (2008).
8218:pp. 257-258. Routledge.
8214:Williams, Paul (2008).
8202:pp. 255-256. Routledge.
8198:Williams, Paul (2008).
8189:pp. 254-255. Routledge.
8185:Williams, Paul (2008).
7848:Liu, Kuei-Chieh (劉貴傑).
7823:Jones (2019) pp. 29-30.
7756:Williams, Paul (2008).
7743:Gregory, Peter N. (ed.)
7730:Gregory, Peter N. (ed.)
7717:Gregory, Peter N. (ed.)
7704:Williams, Paul (2008).
7686:Gregory, Peter N. (ed.)
7442:Pas, Julian F. (1995).
7402:Jones (2019) pp. 22-23.
7393:Jones (2019) pp. 23-25.
7381:pp. 250-251. Routledge.
7377:Williams, Paul (2008).
7361:pp. 249-250. Routledge.
7357:Williams, Paul (2008).
7330:Williams, Paul (2008).
7321:Jones (2019) pp. 18-19.
7305:Williams, Paul (2008).
7267:pp. 247-248. Routledge.
7263:Williams, Paul (2008).
7250:Williams, Paul (2008).
7212:Williams, Paul (2008).
7181:Williams, Paul (2008).
7027:Williams, Paul (2008).
7014:Williams, Paul (2008).
6817:Williams, Paul (2008).
6801:pp. 244-245. Routledge.
6797:Williams, Paul (2008).
6758:Williams, Paul (2008).
6732:Williams, Paul (2008).
6719:Williams, Paul (2008).
6668:Williams, Paul (2008).
6655:Williams, Paul (2008).
6646:pp. 231-233. Routledge.
6642:Williams, Paul (2008).
6501:Williams, Paul (2008).
6483:Williams, Paul (2008).
6467:Williams, Paul (2008).
6406:Williams, Paul (2008).
6388:Williams, Paul (2008).
6359:Williams, Paul (2008).
6309:Williams, Paul (2008).
6293:Williams, Paul (2008).
6271:pp. 209-212. Routledge.
6267:Williams, Paul (2008).
5974:Williams, Paul (2008).
5958:Williams, Paul (2008).
5784:Dolpopa Sherab Gyaltsen
5625:Tibetan Pure Land works
5489:Great Compassion mantra
5020:Emperor Gaozong of Tang
4731:which developed in the
4548:維摩詰所說經, T.475) and the
4474:six realms of existence
4460:阿彌陀佛國), Utmost Bliss" (
4409:Protestant Christianity
3407:Muryangsu-gyŏng chongyo
2836:last days of the Dharma
2544:Smaller Sukhāvatī-vyūha
1769:and his buddhafield of
407:Śūraṅgama Samādhi Sūtra
11930:Buddhism and democracy
11443:Tibetan Buddhist canon
11438:Chinese Buddhist canon
10670:Pre-sectarian Buddhism
10665:Early Buddhist schools
9224:www.sutrasmantras.info
9011:: CS1 maint: others (
7633:Sharf, Robert (2002).
7510:: CS1 maint: others (
7216:p. 246-247. Routledge.
7108:University of Virginia
6946:Kung, Venerable Chin.
6784:Ruegg, David Seyfort,
6705:Jones 2019, pp. 42-43.
6630:Jones 2019, pp. 39-40.
6612:Jones 2019, pp. 38-39.
6487:pp. 240-241. Routledge
6156:Shambhala Publications
5856:Six Dharmas of Naropa.
5677:, was composed by the
5659:The First Panchen Lama
5642:(a key figure for the
5544:
5536:
5417:
5342:
5330:
5235:
4941:'s (天如惟則, 1286?–1354)
4888:
4880:
4863:
4689:
4618:
4533:
4525:A Tibetan painting of
4432:
4286:
4278:
4269:Shinran's Jōdo Shinshū
4230:
4178:
4166:
3963:
3954:A hanging painting of
3563:Japanese new religions
3357:from China during the
3071:
2875:
2802:(Shan- tao; 613–81)."
2453:
2439:
2290:Chinese Buddhist canon
1996:Silk Road transmission
1970:
1758:
1738:
1644:
1606:
1449:
1418:
1317:
1273:
1003:
437:Tathāgataguhyaka Sūtra
384:Tathāgatagarbha sūtras
38:
11940:Eight Consciousnesses
10050:Life of Buddha in art
9689:. Junction City, CA:
9280:Jones (2019), p. 144.
9139:Jones (2019), p. 100.
9054:Jones (2019), p. 141.
8968:Jones (2019), p. 134.
8954:Jones (2019), p. 133.
8945:Jones (2019), p. 137.
8890:Jones (2019), p. 132.
8818:Jones (2019), p. 138.
8809:Jones (2019), p. 130.
8755:Jones (2019), pp. 65.
8570:Jones (2019), p. 115.
8561:Jones (2019), p. 111.
8543:Jones (2019), p. 135.
8502:Jones (2019), p. 107.
8073:Stone, Jacqueline I.
8049:Kopf, Gereon (2018).
7784:Jones (2019), p. 110.
7567:) CS1 maint: others (
7281:Foard, James Harlan.
6329:Nattier, Jan. (2003)
5542:
5530:
5390:
5336:
5327:
5229:
5004:Buddhist prayer beads
4893:Buddhism in East Asia
4886:
4869:
4845:
4683:
4621:Pure Land apologetics
4613:
4524:
4426:
4284:
4276:
4226:(13th–14th century),
4219:
4172:
4162:A statue of Hōnen in
4161:
4096:Nihon Ōjō Gokuraku-ki
3953:
3218:Shengchang (858-1020)
3067:
3051:by using the classic
2874:period, 14th century.
2869:
2811:*Sukhavativyuhopadesa
2445:
2437:
1968:
1858:In Mahayana treatises
1756:
1741:to all beings there.
1733:
1642:
1634:Sukhāvatīvyūha Sūtras
1601:
1444:
1413:
1307:
1020:Buddhism in East Asia
398:Mahāparinirvāṇa Sūtra
375:Saṃdhinirmocana Sūtra
319:Buddhāvataṃsaka Sūtra
304:Prajñāpāramitā sūtras
22:
12417:East Asian religions
11847:Buddhism in the West
11418:Early Buddhist texts
11033:Four Right Exertions
10499:Ten spiritual realms
9992:Noble Eightfold Path
9309:10.1155/2022/9427602
9257:Jones (2019), p. 78.
9130:Jones (2019), p. 98.
9112:Jones (2019), p. 95.
9094:Jones (2019), p. 92.
9063:Jones (2019), p. 142
8788:Jones (2019), p. 58.
8776:Jones (2019), p. 56.
8764:Jones (2019), p. 55.
8737:Jones (2019), p. 62.
8728:Jones (2019), p. 84.
8710:Jones (2019), p. 91.
8701:Jones (2019), p. 71.
8692:Jones (2019), p. 69.
8683:Jones (2019), p. 90.
8665:Jones (2019), p. 70.
8628:Jones (2019), p. 61.
8534:Jones (2019), p. 52.
8525:Jones (2019), p. 51.
8511:Jones (2019), p. 50.
8481:Jones (2019), p. 42.
8472:Jones (2019), p. 48.
7864:Jones (2019) p. 174.
7805:Jones (2019), p. 87.
7793:Jones (2019), p. 68.
7772:Jones (2019), p. 89.
7148:Jones (2019) p. 161.
7139:Jones (2019) p. 158.
7049:Jones (2019) p. 157.
7040:Jones (2019) p. 129.
6775:, p. 270. Routledge.
6441:Lopez, Donald S. Jr.
6244:on December 7, 2019.
5848:Namchö Mingyur Dorje
5796:Sukhāvatīvyuha sutra
5788:Namchö Mingyur Dorje
5650:(the founder of the
5218:school of Buddhism.
5122:In Japanese Buddhism
5035:Amitayurdhyana Sutra
4877:Amitāyurdhyāna Sūtra
4558:六祖大師法寶壇經, T.2008)."
4546:Wéimójí suǒshuō jīng
4242:) and many-calling (
3243:Yinguang (1861-1941)
3172:Pure Land Patriarchs
2928:Shì jìngtǔ qúnyí lùn
2892:Amitayurdhyana Sutra
2636:The Rebirth Treatise
2634:浄土論), also known as
2581:Amitayurdhyana Sutra
2564:Amitayurdhyana Sutra
2533:Somewhat later, the
2001:Dunhuang manuscripts
1935:Perfection of Wisdom
1588:Pratyutpanna Samādhi
1538:Key Mahayana sources
1440:Prajñāpāramitā Sūtra
1377:Early Buddhist Texts
1312:inscription states "
1210:Pure Land Buddhism (
1155:Amitayurdhyana Sutra
149:Bodhisattva Precepts
109:Transcendent Virtues
12581:Buddhism in Vietnam
12540:Religion portal
12287:Temple of the Tooth
12166:Jaya Sri Maha Bodhi
11205:Upāsaka and Upāsikā
10698:Bodhipakkhiyādhammā
10481:Two truths doctrine
10301:Mahapajapati Gotamī
10101:Mahapajapati Gotamī
9691:Pilgrims Publishing
9361:on October 25, 2020
9355:UVA Library | Virgo
9121:Jones (2019), p. 97
8674:Jones (2019), p. 91
8281:Monumenta Nipponica
7946:Keimyung University
7814:Jones (2019) p. 29.
7432:Jones (2019) p. 27.
7420:Jones (2019) p. 25.
7411:Jones (2019) p. 41.
7348:Jones (2019) p. 20.
7238:Jones (2019) p. 17.
7203:Jones (2019) p. 15.
7194:Jones (2019) p. 16.
6844:Nattier, Jan (2008)
6071:6 (1):35-57 (1978).
5747:Pure Land practices
5451:from Sanskrit into
5289:Contemplation Sutra
5271:Contemplation Sutra
5212:Vietnamese Buddhism
4976:In Chinese Buddhism
4931:East Asian Buddhism
4860:na-mu-a-mi-da-butsu
4799:Humanistic Buddhism
4767:Shí zhù pípóshā lùn
4570:Contemplation Sutra
4070:(1095–1143) of the
3454:Part of a series on
3237:Shixian (1686-1734)
3200:Chengyuan (713-802)
3164:(the Buddha of the
2862:Shandao and Huaigan
2785:Tanluan and Daochuo
2696:White Lotus Society
2595:Contemplation Sutra
2485:. They include the
2272:Humanistic Buddhism
1876:Shí zhù pípóshā lùn
1837:Bhaiṣajyaguru Sūtra
1473:incalculable eons (
1160:Contemplation Sutra
1140:East Asian Buddhism
820:Regional traditions
359:Lalitavistara Sūtra
334:Mahāsaṃnipāta Sūtra
327:Mahāratnakūṭa Sūtra
223:Prajñāpāramitā Devī
139:Non-abiding Nirvana
104:Transcendent Wisdom
12561:Pure Land Buddhism
12462:Western philosophy
12060:Dzong architecture
11882:Vipassana movement
11877:Buddhist modernism
11305:Emperor Wen of Sui
11073:Pratyekabuddhayāna
11006:Threefold Training
10808:Vipassana movement
10524:Hungry Ghost realm
10344:Avidyā (Ignorance)
10291:Puṇṇa Mantānīputta
10040:Great Renunciation
10035:Eight Great Events
9917:
8438:2015-01-28 at the
7900:Dobbins, James C.
7760:p. 252. Routledge.
7708:p. 253. Routledge.
7334:p. 249. Routledge.
7309:p. 248. Routledge.
7254:p. 247. Routledge.
7185:p. 214. Routledge.
7031:p. 243. Routledge.
7018:p. 213. Routledge.
6821:p. 246. Routledge.
6762:p. 244. Routledge.
6749:2003. pp. xiii–xiv
6696:Jones 2019, p. 42.
6684:Jones 2019, p. 36.
6659:p. 233. Routledge.
6621:Jones 2019, p. 39.
6578:Jones 2019, p. 37.
6540:Nakamura, Hajime.
6437:Buswell, Robert Jr
6410:p. 212. Routledge.
6392:p. 239. Routledge.
6363:p. 217. Routledge.
6313:p. 211. Routledge.
6297:p. 209. Routledge.
6064:Harrison, Paul M.
5978:p. 216. Routledge.
5962:p. 215. Routledge.
5545:
5537:
5477:(聖無量壽決定光明王如來陀羅尼).
5453:Chinese characters
5418:
5391:An engraving of a
5360:the eight precepts
5343:
5331:
5236:
4889:
4881:
4864:
4690:
4534:
4433:
4379:Later developments
4287:
4279:
4231:
4179:
4167:
3964:
3447:Japanese Pure Land
3234:Xingce (1628-1682)
3072:
3060:Later developments
2984:Chinese Patriarchs
2876:
2454:
2440:
2361:White Horse Temple
1971:
1872:Dasabhumikavibhāsā
1759:
1645:
1518:ground" (Chinese:
1486:Sakyamuni Buddha's
1391:practices. In the
1318:
1182:, which is called
934:Pure Land Buddhism
444:Kāraṇḍavyūha Sūtra
430:Golden Light Sutra
343:Vimalakirtinirdeśa
159:Bodhisattva stages
124:Consciousness-only
39:
26:and his attendant
12576:Buddhism in Korea
12571:Buddhism in Japan
12566:Buddhism in China
12548:
12547:
12186:Om mani padme hum
11892:Women in Buddhism
11808:Buddhist councils
11678:Western countries
11466:Madhyamakālaṃkāra
11227:Shaolin Monastery
10804:Samatha-vipassanā
10414:Pratītyasamutpāda
10218:Metteyya/Maitreya
10136:
10128:
10120:
10112:
10104:
10096:
10088:
9965:Four Noble Truths
9817:978-1-7923-4208-0
9796:978-1-59975-357-7
9773:978-1-61180-890-2
9198:978-0-7914-0297-9
9173:978-1-61180-890-2
8654:978-1-61180-890-2
8610:978-1-61180-890-2
8408:978-1-904832-77-5
8351:978-0-415-85881-6
8341:Woodhead, Linda.
8330:978-1-61180-890-2
8254:978-1-61180-890-2
8174:978-1-61180-890-2
8153:978-1-61180-890-2
8098:978-0-8248-7248-9
8060:978-90-481-2923-2
8035:978-0-8248-7248-9
8010:978-0-02-865718-9
7978:978-1-61180-890-2
7832:Jiang Wu (2011).
7542:978-1-118-61035-0
7291:978-0-89581-092-2
6858:978-4-904234-00-6
6736:p. 237. Routledge
6723:p. 235. Routledge
6672:p. 234. Routledge
6527:Skilton, Andrew.
6505:p. 241. Routledge
6471:p. 240. Routledge
6454:978-0-691-15786-3
6423:1998. pp. 2–3, 19
6280:Skilton, Andrew.
6254:Skilton, Andrew.
6164:978-1-61180-890-2
5896:Transfer of merit
5886:Faith in Buddhism
5761:om mani padme hum
5691:dngos-po'i nus-pa
5634:), commentaries (
5574:Nepalese Buddhism
5517:Niànfó sìshíbā fǎ
5495:Shurangama Mantra
5470:Shēng jìngtǔ zhòu
4929:In some forms of
4664:Huayan theory of
4650:Vimalakirti Sutra
4632:Primordial Buddha
4542:Vimalakīrti Sutra
4164:Bukkyo University
4124:Yūzū-nembutsu-shū
3948:
3947:
3460:Buddhism in Japan
3429:Amit’a-gyŏng ŭigi
3091:Vimalakirti sutra
3076:na-mo a-mi-tuo fo
2943:Jìngtǔ shí yí lùn
2509:Gāndhārī language
2432:
2431:
2267:Esoteric Buddhism
1969:Chinese: "Buddha"
1941:Chinese Pure Land
1819:Vimalakīrti Sutra
1813:Vimalakīrti Sutra
1798:According to the
1561:meditation method
1511:Vimalakirti sutra
1501:Vimalakirti sutra
1498:According to the
1242:
1012:Mahayana Buddhism
972:
931:
930:
416:Laṅkāvatāra Sūtra
391:Śrīmālādevī Sūtra
366:Samādhirāja Sūtra
89:Mind of Awakening
55:Mahāyāna Buddhism
12598:
12538:
12537:
12526:
12525:
12365:Sacred languages
12213:Maya Devi Temple
12176:Mahabodhi Temple
11980:Secular Buddhism
11945:Engaged Buddhism
10785:
10633:Tibetan Buddhism
10584:Vietnamese Thiền
10183:Mahāsthāmaprāpta
10134:
10126:
10118:
10110:
10102:
10094:
10086:
9935:
9934:
9922:
9912:
9902:
9895:
9888:
9879:
9878:
9811:Sūtra, 觀無量壽佛經),
9781:Pure Land Sutras
9759:
9753:
9745:
9743:
9737:, archived from
9726:
9714:
9693:
9683:
9677:
9671:
9665:
9658:
9652:
9638:
9632:
9625:
9616:
9609:
9600:
9593:
9587:
9580:
9574:
9567:
9561:
9554:
9545:
9538:
9529:
9522:
9513:
9506:
9500:
9493:
9484:
9477:
9471:
9464:
9455:
9448:
9439:
9432:
9426:
9419:
9413:
9406:
9400:
9393:
9387:
9380:
9371:
9369:
9367:
9366:
9357:. Archived from
9346:
9340:
9339:
9329:
9311:
9287:
9281:
9278:
9267:
9264:
9258:
9255:
9249:
9240:
9234:
9233:
9231:
9230:
9216:
9210:
9209:
9207:
9205:
9182:
9176:
9161:
9140:
9137:
9131:
9128:
9122:
9119:
9113:
9110:
9104:
9101:
9095:
9092:
9086:
9083:
9077:
9070:
9064:
9061:
9055:
9052:
9046:
9039:
9033:
9028:Yuan, Margaret.
9026:
9017:
9016:
9010:
9002:
8975:
8969:
8966:
8955:
8952:
8946:
8943:
8934:
8933:
8915:
8909:
8906:
8900:
8897:
8891:
8888:
8882:
8877:Inagaki, Hisao.
8875:
8866:
8859:
8853:
8846:
8835:
8828:
8819:
8816:
8810:
8807:
8798:
8795:
8789:
8786:
8777:
8774:
8765:
8762:
8756:
8753:
8747:
8744:
8738:
8735:
8729:
8726:
8720:
8717:
8711:
8708:
8702:
8699:
8693:
8690:
8684:
8681:
8675:
8672:
8666:
8663:
8657:
8642:
8629:
8626:
8613:
8598:
8571:
8568:
8562:
8559:
8553:
8550:
8544:
8541:
8535:
8532:
8526:
8523:
8512:
8509:
8503:
8500:
8494:
8491:
8482:
8479:
8473:
8470:
8464:
8459:
8453:
8448:
8442:
8430:
8424:
8423:
8421:
8420:
8411:. Archived from
8389:
8383:
8376:
8367:
8360:
8354:
8339:
8333:
8318:
8305:
8304:
8276:
8270:
8263:
8257:
8242:
8219:
8212:
8203:
8196:
8190:
8183:
8177:
8162:
8156:
8141:
8114:
8109:
8103:
8102:
8084:
8078:
8071:
8065:
8064:
8046:
8040:
8039:
8021:
8015:
8014:
7996:
7990:
7987:
7981:
7966:
7949:
7938:
7919:
7911:
7905:
7898:
7889:
7888:
7886:
7885:
7871:
7865:
7862:
7853:
7846:
7837:
7830:
7824:
7821:
7815:
7812:
7806:
7803:
7794:
7791:
7785:
7782:
7773:
7770:
7761:
7754:
7748:
7741:
7735:
7728:
7722:
7715:
7709:
7702:
7691:
7684:
7673:
7666:
7660:
7653:
7638:
7631:
7625:
7624:
7599:(4/5): 282–331.
7584:
7573:
7572:
7562:
7554:
7527:
7516:
7515:
7509:
7501:
7474:
7468:
7467:
7439:
7433:
7430:
7421:
7418:
7412:
7409:
7403:
7400:
7394:
7391:
7382:
7375:
7362:
7355:
7349:
7346:
7335:
7328:
7322:
7319:
7310:
7303:
7294:
7279:
7268:
7261:
7255:
7248:
7239:
7236:
7230:
7225:Nan, Huai-Chin.
7223:
7217:
7210:
7204:
7201:
7195:
7192:
7186:
7179:
7173:
7172:
7164:
7158:
7155:
7149:
7146:
7140:
7137:
7131:
7128:
7122:
7121:
7106:, original from
7095:
7089:
7088:
7082:
7074:
7056:
7050:
7047:
7041:
7038:
7032:
7025:
7019:
7012:
7006:
7001:Nan, Huai-Chin.
6999:
6993:
6988:Nan, Huai-Chin.
6986:
6980:
6975:Inagaki, Hisao.
6973:
6967:
6966:
6958:
6952:
6951:
6943:
6937:
6930:
6924:
6917:
6911:
6904:
6898:
6897:
6895:
6894:
6885:. Archived from
6879:
6873:
6866:
6860:
6842:
6836:
6835:
6828:
6822:
6815:
6802:
6795:
6789:
6782:
6776:
6769:
6763:
6756:
6750:
6745:Inagaki, Hisao.
6743:
6737:
6730:
6724:
6717:
6706:
6703:
6697:
6694:
6685:
6682:
6673:
6666:
6660:
6653:
6647:
6640:
6631:
6628:
6622:
6619:
6613:
6610:
6604:
6603:
6601:
6600:
6591:. Archived from
6585:
6579:
6576:
6563:
6558:Inagaki, Hisao.
6556:
6545:
6538:
6532:
6525:
6519:
6512:
6506:
6499:
6488:
6481:
6472:
6465:
6459:
6458:
6433:
6424:
6417:
6411:
6404:
6393:
6386:
6380:
6373:
6364:
6357:
6346:
6339:
6333:
6327:
6314:
6307:
6298:
6291:
6285:
6278:
6272:
6265:
6259:
6252:
6246:
6245:
6243:
6228:
6219:
6213:
6206:
6197:
6196:
6188:
6182:
6181:
6173:
6167:
6148:
6137:
6130:
6121:
6114:
6108:
6101:
6092:
6085:
6072:
6062:
6029:
6024:Inagaki, Hisao.
6022:
6013:
6006:
5995:
5988:
5979:
5972:
5963:
5956:
5943:
5938:
5929:
5924:
5839:
5835:
5790:(1645–1667) and
5713:Five Tathagathas
5549:Tibetan Buddhism
5471:
5462:
5427:The chanting of
5144:
5143:
5048:Shingon Buddhism
5017:
4990:
4959:
4958:
4646:héng zhēn jìngtǔ
4596:. In this text,
4504:Mahāsthāmaprāpta
4487:'s pure land of
4300:
4299:
4206:namu amida butsu
4154:Hōnen's Jōdo-shū
4121:
4120:
4032:, respectively.
3940:
3933:
3926:
3894:Haibutsu kishaku
3470:
3451:
3450:
3349:Korean Pure Land
3213:Yongming Yanshou
3157:Avatamsaka sutra
3087:Yongming Yanshou
2980:Buddhist studies
2852:wǎngshēng jìngtǔ
2708:
2707:
2703:
2693:
2681:
2669:
2644:Taishō Tripiṭaka
2607:Avatamsaka Sutra
2591:Sukhāvatī-vyūhas
2524:Mahāsthāmaprāpta
2424:
2417:
2410:
2356:Tiantai Mountain
2295:Taishō Tripiṭaka
2144:Hongzhi Zhengjue
1958:Chinese Buddhism
1945:
1944:
1888:Mahāyānasaṃgraha
1775:ten good actions
1627:svabhavena sunya
1579:), the present (
1397:, one finds six
1394:Anguttara Nikaya
1362:
1294:Chinese Buddhism
1267:
1257:
1256:
1247:
1237:
1235:
1226:
1217:
1201:
1191:
1118:Tibetan Buddhism
1067:Tibetan Buddhism
1006:; also known as
997:
987:
986:
977:
967:
965:
956:
947:
938:Pure Land School
923:
916:
909:
698:Hongzhi Zhengjue
515:Tibetan Buddhism
423:Ghanavyūha sūtra
411:
379:
352:Pure Land Sutras
347:
322:
283:Wrathful deities
66:
56:
41:
40:
35:Mahāsthāmaprāpta
12606:
12605:
12601:
12600:
12599:
12597:
12596:
12595:
12551:
12550:
12549:
12544:
12532:
12514:
12466:
12381:
12296:
12033:Ordination hall
11994:
11896:
11867:Buddhist crisis
11779:
11476:
11428:Mahayana sutras
11404:
11400:Thích Nhất Hạnh
11231:
11104:
11044:
10994:Bodhisattva vow
10679:
10545:
10485:
10444:Taṇhā (Craving)
10379:Five hindrances
10330:
10222:
10152:
10006:
9951:
9923:
9906:
9859:
9747:
9746:
9744:on May 12, 2014
9741:
9735:
9724:
9712:
9701:
9699:Further reading
9696:
9684:
9680:
9672:
9668:
9659:
9655:
9639:
9635:
9626:
9619:
9610:
9603:
9594:
9590:
9581:
9577:
9568:
9564:
9555:
9548:
9539:
9532:
9523:
9516:
9507:
9503:
9494:
9487:
9478:
9474:
9465:
9458:
9449:
9442:
9433:
9429:
9420:
9416:
9407:
9403:
9394:
9390:
9381:
9374:
9364:
9362:
9347:
9343:
9288:
9284:
9279:
9270:
9265:
9261:
9256:
9252:
9241:
9237:
9228:
9226:
9218:
9217:
9213:
9203:
9201:
9199:
9183:
9179:
9162:
9143:
9138:
9134:
9129:
9125:
9120:
9116:
9111:
9107:
9102:
9098:
9093:
9089:
9084:
9080:
9071:
9067:
9062:
9058:
9053:
9049:
9045:1964. pp. 83–84
9040:
9036:
9027:
9020:
9004:
9003:
8991:
8977:
8976:
8972:
8967:
8958:
8953:
8949:
8944:
8937:
8930:
8916:
8912:
8907:
8903:
8898:
8894:
8889:
8885:
8876:
8869:
8860:
8856:
8847:
8838:
8829:
8822:
8817:
8813:
8808:
8801:
8796:
8792:
8787:
8780:
8775:
8768:
8763:
8759:
8754:
8750:
8745:
8741:
8736:
8732:
8727:
8723:
8718:
8714:
8709:
8705:
8700:
8696:
8691:
8687:
8682:
8678:
8673:
8669:
8664:
8660:
8643:
8632:
8627:
8616:
8599:
8574:
8569:
8565:
8560:
8556:
8551:
8547:
8542:
8538:
8533:
8529:
8524:
8515:
8510:
8506:
8501:
8497:
8492:
8485:
8480:
8476:
8471:
8467:
8460:
8456:
8449:
8445:
8440:Wayback Machine
8431:
8427:
8418:
8416:
8409:
8390:
8386:
8378:Bloom, Alfred.
8377:
8370:
8361:
8357:
8340:
8336:
8319:
8308:
8293:10.2307/2384755
8277:
8273:
8264:
8260:
8243:
8222:
8213:
8206:
8197:
8193:
8184:
8180:
8163:
8159:
8142:
8117:
8110:
8106:
8099:
8085:
8081:
8072:
8068:
8061:
8047:
8043:
8036:
8022:
8018:
8011:
7997:
7993:
7988:
7984:
7967:
7952:
7939:
7922:
7912:
7908:
7899:
7892:
7883:
7881:
7873:
7872:
7868:
7863:
7856:
7847:
7840:
7831:
7827:
7822:
7818:
7813:
7809:
7804:
7797:
7792:
7788:
7783:
7776:
7771:
7764:
7755:
7751:
7742:
7738:
7729:
7725:
7716:
7712:
7703:
7694:
7685:
7676:
7668:Keown, Damien.
7667:
7663:
7654:
7641:
7632:
7628:
7585:
7576:
7556:
7555:
7543:
7529:
7528:
7519:
7503:
7502:
7490:
7476:
7475:
7471:
7456:
7440:
7436:
7431:
7424:
7419:
7415:
7410:
7406:
7401:
7397:
7392:
7385:
7376:
7365:
7356:
7352:
7347:
7338:
7329:
7325:
7320:
7313:
7304:
7297:
7280:
7271:
7262:
7258:
7249:
7242:
7237:
7233:
7224:
7220:
7211:
7207:
7202:
7198:
7193:
7189:
7180:
7176:
7165:
7161:
7156:
7152:
7147:
7143:
7138:
7134:
7129:
7125:
7118:
7110:. p. 283.
7096:
7092:
7076:
7075:
7071:
7057:
7053:
7048:
7044:
7039:
7035:
7026:
7022:
7013:
7009:
7000:
6996:
6987:
6983:
6974:
6970:
6959:
6955:
6944:
6940:
6931:
6927:
6918:
6914:
6905:
6901:
6892:
6890:
6881:
6880:
6876:
6867:
6863:
6843:
6839:
6830:
6829:
6825:
6816:
6805:
6796:
6792:
6783:
6779:
6770:
6766:
6757:
6753:
6744:
6740:
6731:
6727:
6718:
6709:
6704:
6700:
6695:
6688:
6683:
6676:
6667:
6663:
6654:
6650:
6641:
6634:
6629:
6625:
6620:
6616:
6611:
6607:
6598:
6596:
6587:
6586:
6582:
6577:
6566:
6557:
6548:
6539:
6535:
6526:
6522:
6514:Pas, Julian F.
6513:
6509:
6500:
6491:
6482:
6475:
6466:
6462:
6455:
6443:, eds. (2013).
6434:
6427:
6418:
6414:
6405:
6396:
6387:
6383:
6374:
6367:
6358:
6349:
6340:
6336:
6328:
6317:
6308:
6301:
6292:
6288:
6279:
6275:
6266:
6262:
6253:
6249:
6241:
6226:
6220:
6216:
6207:
6200:
6189:
6185:
6174:
6170:
6149:
6140:
6131:
6124:
6115:
6111:
6102:
6095:
6086:
6075:
6063:
6032:
6023:
6016:
6007:
5998:
5989:
5982:
5973:
5966:
5957:
5946:
5939:
5932:
5925:
5918:
5914:
5882:
5874:Katok Monastery
5870:Longsal Nyingpo
5837:
5833:
5767:. According to
5754:Jitāri / Jetari
5749:
5723:concept of the
5661:'s (1567–1662)
5627:
5562:Avalokiteshvara
5525:
5504:
5404:written in the
5385:
5364:Dharma lectures
5322:
5224:
5197:Korean Buddhism
5167:
5124:
5064:
5062:Types of nianfo
4978:
4973:
4967:
4840:
4823:rights of women
4795:rénshēng fójiào
4783:
4733:Kamakura period
4696:
4678:
4623:
4519:
4427:Amida Welcomes
4421:
4381:
4361:
4271:
4156:
4132:Kamakura period
4108:
4030:Jūgan hosshinki
3944:
3904:
3903:
3889:Shinbutsu bunri
3814:Shinbutsu-shūgō
3774:
3766:
3765:
3741:Murakami Senshō
3721:Hasegawa Tōhaku
3581:
3573:
3572:
3478:
3449:
3437:Cheontae school
3355:Korean Buddhism
3351:
3307:(4-5th century)
3174:
3062:
3005:
2955:
2864:
2787:
2753:(538–597). His
2652:
2618:Surangama Sutra
2463:Mahayana Sutras
2459:
2428:
2399:
2398:
2374:
2366:
2365:
2326:
2318:
2317:
2308:
2300:
2299:
2285:
2277:
2276:
2232:
2224:
2223:
2019:
2011:
2010:
1981:
1943:
1860:
1751:
1637:
1565:Mahayana sutras
1547:
1540:
1457:
1323:
1302:
1284:"pure land" or
1280:. It refers to
1208:
1029:"pure land" or
927:
898:
897:
821:
813:
812:
808:Thích Nhất Hạnh
803:14th Dalai Lama
738:Abhayākaragupta
553:
545:
544:
460:
450:
449:
298:
296:Mahayana sutras
288:
287:
198:
184:
183:
154:Bodhisattva vow
74:
54:
17:
12:
11:
5:
12604:
12594:
12593:
12588:
12583:
12578:
12573:
12568:
12563:
12546:
12545:
12543:
12542:
12530:
12519:
12516:
12515:
12513:
12512:
12507:
12502:
12497:
12492:
12487:
12482:
12476:
12474:
12468:
12467:
12465:
12464:
12459:
12454:
12449:
12444:
12439:
12434:
12429:
12424:
12419:
12414:
12413:
12412:
12407:
12397:
12391:
12389:
12383:
12382:
12380:
12379:
12378:
12377:
12372:
12362:
12357:
12352:
12347:
12342:
12337:
12332:
12327:
12322:
12317:
12312:
12306:
12304:
12298:
12297:
12295:
12294:
12289:
12284:
12283:
12282:
12277:
12272:
12267:
12262:
12252:
12247:
12242:
12237:
12232:
12231:
12230:
12225:
12220:
12215:
12210:
12200:
12195:
12190:
12189:
12188:
12178:
12173:
12168:
12163:
12162:
12161:
12156:
12151:
12146:
12141:
12131:
12126:
12121:
12116:
12111:
12106:
12101:
12100:
12099:
12097:Greco-Buddhist
12089:
12088:
12087:
12082:
12077:
12072:
12067:
12062:
12057:
12052:
12051:
12050:
12048:Burmese pagoda
12040:
12035:
12030:
12025:
12020:
12015:
12004:
12002:
11996:
11995:
11993:
11992:
11987:
11982:
11977:
11972:
11967:
11962:
11957:
11952:
11947:
11942:
11937:
11932:
11927:
11922:
11917:
11912:
11906:
11904:
11898:
11897:
11895:
11894:
11889:
11884:
11879:
11874:
11869:
11864:
11859:
11854:
11849:
11844:
11839:
11838:
11837:
11830:Greco-Buddhism
11827:
11822:
11821:
11820:
11810:
11805:
11800:
11795:
11789:
11787:
11781:
11780:
11778:
11777:
11776:
11775:
11770:
11765:
11763:United Kingdom
11760:
11755:
11750:
11745:
11740:
11735:
11730:
11725:
11720:
11715:
11710:
11708:Czech Republic
11705:
11700:
11695:
11690:
11685:
11675:
11674:
11673:
11668:
11658:
11657:
11656:
11646:
11645:
11644:
11639:
11629:
11624:
11619:
11614:
11609:
11604:
11599:
11598:
11597:
11587:
11582:
11572:
11567:
11562:
11557:
11552:
11547:
11542:
11537:
11532:
11527:
11522:
11517:
11512:
11507:
11502:
11497:
11492:
11486:
11484:
11478:
11477:
11475:
11474:
11472:Abhidharmadīpa
11469:
11462:
11457:
11452:
11445:
11440:
11435:
11430:
11425:
11420:
11414:
11412:
11406:
11405:
11403:
11402:
11397:
11392:
11390:B. R. Ambedkar
11387:
11382:
11377:
11372:
11367:
11362:
11357:
11352:
11347:
11342:
11337:
11332:
11327:
11322:
11317:
11312:
11310:Songtsen Gampo
11307:
11302:
11297:
11292:
11287:
11282:
11277:
11272:
11267:
11262:
11257:
11252:
11247:
11241:
11239:
11233:
11232:
11230:
11229:
11224:
11223:
11222:
11212:
11207:
11202:
11197:
11192:
11187:
11186:
11185:
11175:
11170:
11165:
11160:
11155:
11150:
11145:
11140:
11135:
11130:
11125:
11120:
11114:
11112:
11106:
11105:
11103:
11102:
11101:
11100:
11095:
11090:
11085:
11075:
11070:
11065:
11060:
11054:
11052:
11046:
11045:
11043:
11042:
11037:
11036:
11035:
11025:
11024:
11023:
11018:
11013:
11003:
11002:
11001:
10996:
10991:
10989:Eight precepts
10986:
10976:
10975:
10974:
10969:
10964:
10959:
10949:
10948:
10947:
10937:
10932:
10927:
10926:
10925:
10920:
10915:
10905:
10900:
10895:
10890:
10885:
10884:
10883:
10878:
10868:
10863:
10862:
10861:
10856:
10851:
10846:
10841:
10836:
10831:
10826:
10821:
10816:
10811:
10801:
10796:
10791:
10786:
10777:
10767:
10762:
10760:Five Strengths
10757:
10752:
10747:
10742:
10737:
10732:
10727:
10726:
10725:
10720:
10715:
10710:
10700:
10695:
10689:
10687:
10681:
10680:
10678:
10677:
10672:
10667:
10662:
10657:
10652:
10651:
10650:
10645:
10640:
10635:
10625:
10624:
10623:
10618:
10613:
10608:
10603:
10598:
10593:
10588:
10587:
10586:
10581:
10576:
10571:
10555:
10553:
10547:
10546:
10544:
10543:
10538:
10537:
10536:
10531:
10526:
10521:
10516:
10511:
10501:
10495:
10493:
10487:
10486:
10484:
10483:
10478:
10477:
10476:
10471:
10466:
10456:
10451:
10446:
10441:
10436:
10431:
10426:
10421:
10416:
10411:
10406:
10401:
10399:Mental factors
10396:
10391:
10386:
10381:
10376:
10371:
10366:
10361:
10356:
10351:
10346:
10340:
10338:
10332:
10331:
10329:
10328:
10323:
10318:
10313:
10308:
10303:
10298:
10293:
10288:
10283:
10278:
10273:
10268:
10263:
10258:
10253:
10251:Mahamoggallāna
10248:
10243:
10238:
10232:
10230:
10224:
10223:
10221:
10220:
10215:
10210:
10205:
10200:
10195:
10190:
10185:
10180:
10175:
10174:
10173:
10166:Avalokiteśvara
10162:
10160:
10154:
10153:
10151:
10150:
10145:
10140:
10139:
10138:
10130:
10122:
10114:
10106:
10098:
10090:
10077:
10072:
10067:
10062:
10057:
10052:
10047:
10042:
10037:
10032:
10027:
10022:
10016:
10014:
10008:
10007:
10005:
10004:
9999:
9994:
9989:
9988:
9987:
9982:
9977:
9967:
9961:
9959:
9953:
9952:
9950:
9949:
9944:
9939:
9928:
9925:
9924:
9905:
9904:
9897:
9890:
9882:
9876:
9875:
9870:
9865:
9858:
9857:External links
9855:
9854:
9853:
9847:
9841:
9834:
9827:
9820:
9808:
9802:
9799:
9784:
9776:
9761:
9733:
9715:
9700:
9697:
9695:
9694:
9678:
9666:
9653:
9633:
9617:
9601:
9588:
9575:
9562:
9546:
9530:
9514:
9501:
9485:
9472:
9456:
9440:
9427:
9414:
9401:
9388:
9372:
9341:
9282:
9268:
9259:
9250:
9235:
9211:
9197:
9177:
9141:
9132:
9123:
9114:
9105:
9096:
9087:
9078:
9065:
9056:
9047:
9041:Luk, Charles.
9034:
9018:
8989:
8970:
8956:
8947:
8935:
8928:
8910:
8901:
8892:
8883:
8867:
8861:Luk, Charles.
8854:
8848:Luk, Charles.
8836:
8830:Luk, Charles.
8820:
8811:
8799:
8790:
8778:
8766:
8757:
8748:
8739:
8730:
8721:
8712:
8703:
8694:
8685:
8676:
8667:
8658:
8630:
8614:
8572:
8563:
8554:
8545:
8536:
8527:
8513:
8504:
8495:
8483:
8474:
8465:
8454:
8443:
8425:
8407:
8384:
8368:
8355:
8334:
8306:
8271:
8258:
8220:
8204:
8191:
8178:
8157:
8115:
8104:
8097:
8079:
8066:
8059:
8041:
8034:
8016:
8009:
7991:
7982:
7950:
7920:
7906:
7890:
7866:
7854:
7838:
7825:
7816:
7807:
7795:
7786:
7774:
7762:
7749:
7736:
7723:
7710:
7692:
7674:
7661:
7639:
7626:
7574:
7541:
7517:
7488:
7469:
7454:
7434:
7422:
7413:
7404:
7395:
7383:
7363:
7350:
7336:
7323:
7311:
7295:
7269:
7256:
7240:
7231:
7218:
7205:
7196:
7187:
7174:
7159:
7150:
7141:
7132:
7123:
7116:
7090:
7069:
7051:
7042:
7033:
7020:
7007:
6994:
6981:
6968:
6953:
6938:
6925:
6912:
6899:
6874:
6861:
6837:
6823:
6803:
6790:
6777:
6764:
6751:
6738:
6725:
6707:
6698:
6686:
6674:
6661:
6648:
6632:
6623:
6614:
6605:
6580:
6564:
6546:
6533:
6520:
6507:
6489:
6473:
6460:
6453:
6425:
6412:
6394:
6381:
6365:
6347:
6334:
6315:
6299:
6286:
6273:
6260:
6247:
6214:
6198:
6183:
6168:
6138:
6122:
6109:
6093:
6073:
6030:
6014:
6008:Nattier, Jan.
5996:
5980:
5964:
5944:
5930:
5915:
5913:
5910:
5909:
5908:
5903:
5898:
5893:
5888:
5881:
5878:
5814:is Sukhavati.
5773:Avalokitesvara
5765:Avalokitesvara
5748:
5745:
5697:) and wisdom (
5626:
5623:
5589:Sukhāvatīvyūha
5585:Tibetan Empire
5524:
5521:
5503:
5500:
5449:transliterated
5406:Siddhaṃ script
5384:
5381:
5321:
5318:
5317:
5316:
5304:
5296:
5276:Amitayurdhyana
5223:
5220:
5182:Hānshān Déqīng
5166:
5163:
5123:
5120:
5119:
5118:
5115:
5100:
5099:
5092:
5089:
5078:
5067:Guīfēng Zōngmì
5063:
5060:
4977:
4974:
4969:Main article:
4966:
4963:
4839:
4836:
4831:social justice
4803:rénjiān jìngtǔ
4782:
4779:
4752:transference,
4692:Main article:
4677:
4674:
4622:
4619:
4594:Platform Sutra
4574:
4573:
4566:
4518:
4515:
4500:Avalokiteśvara
4420:
4417:
4394:Yinyuan Longqi
4380:
4377:
4360:
4357:
4291:Shinran Shōnin
4270:
4267:
4155:
4152:
4107:
4104:
4039:(942–1017), a
4026:Amida shinjūgi
4003:Tiantai school
3946:
3945:
3943:
3942:
3935:
3928:
3920:
3917:
3916:
3915:
3914:
3906:
3905:
3902:
3901:
3896:
3891:
3886:
3881:
3876:
3871:
3866:
3861:
3856:
3851:
3846:
3841:
3836:
3831:
3826:
3821:
3816:
3811:
3806:
3801:
3796:
3791:
3786:
3781:
3775:
3772:
3771:
3768:
3767:
3764:
3763:
3761:Suzuki Shunryū
3758:
3753:
3748:
3746:Nishida Kitarō
3743:
3738:
3733:
3728:
3723:
3718:
3713:
3708:
3703:
3698:
3693:
3688:
3683:
3678:
3673:
3668:
3663:
3658:
3653:
3648:
3643:
3638:
3633:
3628:
3623:
3618:
3613:
3608:
3603:
3598:
3593:
3588:
3582:
3579:
3578:
3575:
3574:
3571:
3570:
3565:
3560:
3555:
3550:
3545:
3540:
3535:
3530:
3525:
3520:
3515:
3510:
3505:
3500:
3495:
3490:
3485:
3479:
3476:
3475:
3472:
3471:
3463:
3462:
3456:
3455:
3448:
3445:
3379:Amitabha sutra
3350:
3347:
3339:
3338:
3332:
3326:
3320:
3314:
3308:
3302:
3288:
3287:
3281:
3275:
3269:
3263:
3245:
3244:
3241:
3238:
3235:
3232:
3226:
3219:
3216:
3210:
3204:
3201:
3198:
3192:
3173:
3170:
3152:Peng Shaosheng
3061:
3058:
3004:
3001:
2997:Hanshan Deqing
2954:
2951:
2863:
2860:
2786:
2783:
2736:Gāo sēng zhuàn
2690:(Chinese:
2656:Donglin Temple
2651:
2648:
2640:
2639:
2621:
2610:
2578:Regarding the
2555:Buddhabhadra's
2520:Avalokiteśvara
2487:Akṣobhya-vyūha
2458:
2455:
2430:
2429:
2427:
2426:
2419:
2412:
2404:
2401:
2400:
2397:
2396:
2391:
2386:
2381:
2375:
2372:
2371:
2368:
2367:
2364:
2363:
2358:
2353:
2348:
2343:
2338:
2333:
2327:
2324:
2323:
2320:
2319:
2316:
2315:
2309:
2306:
2305:
2302:
2301:
2298:
2297:
2292:
2286:
2283:
2282:
2279:
2278:
2275:
2274:
2269:
2264:
2259:
2254:
2249:
2244:
2239:
2233:
2230:
2229:
2226:
2225:
2222:
2221:
2216:
2211:
2206:
2201:
2196:
2191:
2186:
2181:
2176:
2171:
2166:
2164:Hanshan Deqing
2161:
2156:
2151:
2146:
2141:
2136:
2131:
2126:
2121:
2116:
2111:
2109:Śubhakarasiṃha
2106:
2101:
2096:
2091:
2086:
2081:
2076:
2071:
2066:
2061:
2056:
2051:
2046:
2041:
2036:
2031:
2026:
2020:
2017:
2016:
2013:
2012:
2009:
2008:
2003:
1998:
1993:
1988:
1982:
1977:
1976:
1973:
1972:
1961:
1960:
1954:
1953:
1942:
1939:
1910:Sukhāvatīvyūha
1859:
1856:
1800:Akṣobhya-vyūha
1793:Akṣobhya-vyūha
1763:Akṣobhya-vyūha
1750:
1747:
1721:Gautama Buddha
1700:Sukhāvatīvyūha
1684:Sukhāvatīvyūha
1680:Sukhāvatīvyūha
1676:Sukhāvatīvyūha
1636:
1631:
1546:
1541:
1539:
1536:
1456:
1453:
1423:Ekottara-agama
1322:
1319:
1301:
1300:Indian History
1298:
1207:
1204:
1170:Amitabha Sutra
929:
928:
926:
925:
918:
911:
903:
900:
899:
896:
895:
890:
885:
880:
875:
870:
865:
860:
855:
850:
845:
840:
835:
834:
833:
822:
819:
818:
815:
814:
811:
810:
805:
800:
795:
790:
785:
780:
775:
770:
765:
763:Rangjung Dorje
760:
755:
750:
745:
740:
735:
733:Ratnākaraśānti
730:
725:
723:Śaṅkaranandana
720:
715:
710:
705:
700:
695:
690:
685:
680:
675:
673:Shāntarakshita
670:
665:
660:
655:
650:
645:
640:
635:
630:
625:
620:
615:
610:
605:
600:
595:
590:
585:
580:
575:
570:
565:
560:
554:
551:
550:
547:
546:
543:
542:
540:Chung Tai Shan
537:
532:
527:
522:
517:
512:
507:
502:
497:
492:
487:
482:
477:
472:
467:
461:
456:
455:
452:
451:
448:
447:
440:
433:
426:
419:
412:
401:
394:
387:
380:
369:
362:
355:
348:
337:
330:
323:
314:
307:
299:
294:
293:
290:
289:
286:
285:
280:
275:
270:
265:
260:
255:
250:
245:
243:Avalokiteśvara
240:
235:
230:
225:
220:
215:
210:
205:
199:
190:
189:
186:
185:
182:
181:
179:Three Turnings
176:
171:
166:
161:
156:
151:
146:
141:
136:
134:Three vehicles
131:
126:
121:
116:
111:
106:
101:
99:Skillful Means
96:
91:
86:
81:
75:
72:
71:
68:
67:
59:
58:
50:
49:
31:Avalokiteśvara
15:
9:
6:
4:
3:
2:
12603:
12592:
12589:
12587:
12584:
12582:
12579:
12577:
12574:
12572:
12569:
12567:
12564:
12562:
12559:
12558:
12556:
12541:
12536:
12531:
12529:
12521:
12520:
12517:
12511:
12508:
12506:
12503:
12501:
12498:
12496:
12493:
12491:
12488:
12486:
12483:
12481:
12478:
12477:
12475:
12473:
12469:
12463:
12460:
12458:
12455:
12453:
12450:
12448:
12445:
12443:
12440:
12438:
12435:
12433:
12430:
12428:
12425:
12423:
12420:
12418:
12415:
12411:
12408:
12406:
12403:
12402:
12401:
12398:
12396:
12393:
12392:
12390:
12388:
12384:
12376:
12373:
12371:
12368:
12367:
12366:
12363:
12361:
12358:
12356:
12353:
12351:
12348:
12346:
12343:
12341:
12338:
12336:
12333:
12331:
12328:
12326:
12323:
12321:
12318:
12316:
12313:
12311:
12308:
12307:
12305:
12303:
12302:Miscellaneous
12299:
12293:
12292:Vegetarianism
12290:
12288:
12285:
12281:
12278:
12276:
12273:
12271:
12268:
12266:
12263:
12261:
12258:
12257:
12256:
12253:
12251:
12248:
12246:
12243:
12241:
12238:
12236:
12233:
12229:
12226:
12224:
12221:
12219:
12216:
12214:
12211:
12209:
12206:
12205:
12204:
12201:
12199:
12196:
12194:
12191:
12187:
12184:
12183:
12182:
12179:
12177:
12174:
12172:
12169:
12167:
12164:
12160:
12157:
12155:
12152:
12150:
12147:
12145:
12142:
12140:
12137:
12136:
12135:
12132:
12130:
12127:
12125:
12122:
12120:
12117:
12115:
12114:Buddha in art
12112:
12110:
12107:
12105:
12102:
12098:
12095:
12094:
12093:
12090:
12086:
12083:
12081:
12078:
12076:
12073:
12071:
12068:
12066:
12063:
12061:
12058:
12056:
12053:
12049:
12046:
12045:
12044:
12041:
12039:
12036:
12034:
12031:
12029:
12026:
12024:
12021:
12019:
12016:
12014:
12011:
12010:
12009:
12006:
12005:
12003:
12001:
11997:
11991:
11988:
11986:
11983:
11981:
11978:
11976:
11973:
11971:
11968:
11966:
11963:
11961:
11958:
11956:
11953:
11951:
11948:
11946:
11943:
11941:
11938:
11936:
11933:
11931:
11928:
11926:
11923:
11921:
11918:
11916:
11913:
11911:
11908:
11907:
11905:
11903:
11899:
11893:
11890:
11888:
11885:
11883:
11880:
11878:
11875:
11873:
11870:
11868:
11865:
11863:
11860:
11858:
11855:
11853:
11850:
11848:
11845:
11843:
11840:
11836:
11833:
11832:
11831:
11828:
11826:
11823:
11819:
11816:
11815:
11814:
11811:
11809:
11806:
11804:
11801:
11799:
11796:
11794:
11791:
11790:
11788:
11786:
11782:
11774:
11771:
11769:
11768:United States
11766:
11764:
11761:
11759:
11756:
11754:
11751:
11749:
11746:
11744:
11741:
11739:
11736:
11734:
11731:
11729:
11726:
11724:
11721:
11719:
11716:
11714:
11711:
11709:
11706:
11704:
11701:
11699:
11696:
11694:
11691:
11689:
11686:
11684:
11681:
11680:
11679:
11676:
11672:
11669:
11667:
11664:
11663:
11662:
11659:
11655:
11652:
11651:
11650:
11647:
11643:
11640:
11638:
11635:
11634:
11633:
11630:
11628:
11625:
11623:
11620:
11618:
11615:
11613:
11610:
11608:
11605:
11603:
11600:
11595:
11591:
11588:
11586:
11583:
11581:
11578:
11577:
11576:
11573:
11571:
11568:
11566:
11563:
11561:
11558:
11556:
11553:
11551:
11548:
11546:
11543:
11541:
11538:
11536:
11533:
11531:
11528:
11526:
11523:
11521:
11518:
11516:
11513:
11511:
11508:
11506:
11503:
11501:
11498:
11496:
11493:
11491:
11488:
11487:
11485:
11483:
11479:
11473:
11470:
11468:
11467:
11463:
11461:
11458:
11456:
11453:
11451:
11450:
11446:
11444:
11441:
11439:
11436:
11434:
11431:
11429:
11426:
11424:
11421:
11419:
11416:
11415:
11413:
11411:
11407:
11401:
11398:
11396:
11393:
11391:
11388:
11386:
11383:
11381:
11378:
11376:
11373:
11371:
11368:
11366:
11363:
11361:
11358:
11356:
11353:
11351:
11348:
11346:
11343:
11341:
11338:
11336:
11333:
11331:
11328:
11326:
11325:Padmasambhava
11323:
11321:
11318:
11316:
11313:
11311:
11308:
11306:
11303:
11301:
11298:
11296:
11293:
11291:
11288:
11286:
11283:
11281:
11278:
11276:
11273:
11271:
11268:
11266:
11263:
11261:
11258:
11256:
11253:
11251:
11248:
11246:
11243:
11242:
11240:
11238:
11237:Major figures
11234:
11228:
11225:
11221:
11218:
11217:
11216:
11213:
11211:
11208:
11206:
11203:
11201:
11198:
11196:
11193:
11191:
11188:
11184:
11183:Western tulku
11181:
11180:
11179:
11176:
11174:
11171:
11169:
11166:
11164:
11161:
11159:
11156:
11154:
11151:
11149:
11146:
11144:
11141:
11139:
11136:
11134:
11131:
11129:
11126:
11124:
11121:
11119:
11116:
11115:
11113:
11111:
11107:
11099:
11096:
11094:
11091:
11089:
11086:
11084:
11081:
11080:
11079:
11076:
11074:
11071:
11069:
11066:
11064:
11061:
11059:
11056:
11055:
11053:
11051:
11047:
11041:
11038:
11034:
11031:
11030:
11029:
11026:
11022:
11019:
11017:
11014:
11012:
11009:
11008:
11007:
11004:
11000:
10997:
10995:
10992:
10990:
10987:
10985:
10984:Five precepts
10982:
10981:
10980:
10977:
10973:
10970:
10968:
10965:
10963:
10962:Dhamma vicaya
10960:
10958:
10955:
10954:
10953:
10950:
10946:
10943:
10942:
10941:
10938:
10936:
10933:
10931:
10928:
10924:
10921:
10919:
10916:
10914:
10911:
10910:
10909:
10906:
10904:
10901:
10899:
10896:
10894:
10891:
10889:
10886:
10882:
10879:
10877:
10874:
10873:
10872:
10869:
10867:
10864:
10860:
10857:
10855:
10852:
10850:
10847:
10845:
10842:
10840:
10837:
10835:
10832:
10830:
10827:
10825:
10822:
10820:
10817:
10815:
10812:
10809:
10805:
10802:
10800:
10797:
10795:
10792:
10790:
10787:
10784:
10783:
10778:
10776:
10773:
10772:
10771:
10768:
10766:
10763:
10761:
10758:
10756:
10753:
10751:
10748:
10746:
10743:
10741:
10738:
10736:
10733:
10731:
10730:Buddhābhiṣeka
10728:
10724:
10721:
10719:
10716:
10714:
10711:
10709:
10706:
10705:
10704:
10701:
10699:
10696:
10694:
10691:
10690:
10688:
10686:
10682:
10676:
10673:
10671:
10668:
10666:
10663:
10661:
10658:
10656:
10653:
10649:
10646:
10644:
10641:
10639:
10636:
10634:
10631:
10630:
10629:
10626:
10622:
10619:
10617:
10614:
10612:
10609:
10607:
10604:
10602:
10599:
10597:
10594:
10592:
10589:
10585:
10582:
10580:
10577:
10575:
10572:
10570:
10567:
10566:
10565:
10562:
10561:
10560:
10557:
10556:
10554:
10552:
10548:
10542:
10539:
10535:
10532:
10530:
10527:
10525:
10522:
10520:
10517:
10515:
10512:
10510:
10507:
10506:
10505:
10502:
10500:
10497:
10496:
10494:
10492:
10488:
10482:
10479:
10475:
10472:
10470:
10467:
10465:
10462:
10461:
10460:
10457:
10455:
10452:
10450:
10447:
10445:
10442:
10440:
10437:
10435:
10432:
10430:
10427:
10425:
10422:
10420:
10417:
10415:
10412:
10410:
10407:
10405:
10402:
10400:
10397:
10395:
10392:
10390:
10387:
10385:
10382:
10380:
10377:
10375:
10374:Enlightenment
10372:
10370:
10367:
10365:
10364:Dhamma theory
10362:
10360:
10359:Buddha-nature
10357:
10355:
10352:
10350:
10347:
10345:
10342:
10341:
10339:
10337:
10333:
10327:
10324:
10322:
10319:
10317:
10314:
10312:
10309:
10307:
10304:
10302:
10299:
10297:
10294:
10292:
10289:
10287:
10284:
10282:
10279:
10277:
10274:
10272:
10269:
10267:
10264:
10262:
10259:
10257:
10254:
10252:
10249:
10247:
10244:
10242:
10239:
10237:
10234:
10233:
10231:
10229:
10225:
10219:
10216:
10214:
10211:
10209:
10206:
10204:
10201:
10199:
10198:Samantabhadra
10196:
10194:
10191:
10189:
10186:
10184:
10181:
10179:
10176:
10172:
10169:
10168:
10167:
10164:
10163:
10161:
10159:
10155:
10149:
10146:
10144:
10141:
10137:
10131:
10129:
10123:
10121:
10115:
10113:
10107:
10105:
10099:
10097:
10091:
10089:
10083:
10082:
10081:
10078:
10076:
10073:
10071:
10068:
10066:
10063:
10061:
10058:
10056:
10053:
10051:
10048:
10046:
10043:
10041:
10038:
10036:
10033:
10031:
10028:
10026:
10023:
10021:
10018:
10017:
10015:
10013:
10009:
10003:
10000:
9998:
9995:
9993:
9990:
9986:
9983:
9981:
9978:
9976:
9973:
9972:
9971:
9968:
9966:
9963:
9962:
9960:
9958:
9954:
9948:
9945:
9943:
9940:
9938:
9930:
9929:
9926:
9921:
9916:
9911:
9903:
9898:
9896:
9891:
9889:
9884:
9883:
9880:
9874:
9871:
9869:
9866:
9864:
9861:
9860:
9852:
9848:
9846:
9842:
9840:
9835:
9833:
9828:
9826:
9821:
9818:
9814:
9809:
9807:
9803:
9800:
9797:
9793:
9789:
9785:
9782:
9777:
9774:
9770:
9766:
9762:
9757:
9751:
9740:
9736:
9734:1-886439-18-4
9730:
9723:
9722:
9716:
9711:
9707:
9703:
9702:
9692:
9688:
9682:
9675:
9670:
9663:
9657:
9651:
9650:4-906267-72-6
9647:
9643:
9637:
9630:
9624:
9622:
9614:
9608:
9606:
9598:
9592:
9585:
9579:
9572:
9566:
9559:
9553:
9551:
9543:
9537:
9535:
9527:
9521:
9519:
9511:
9505:
9498:
9492:
9490:
9482:
9476:
9469:
9463:
9461:
9453:
9447:
9445:
9437:
9431:
9424:
9418:
9411:
9405:
9398:
9392:
9385:
9379:
9377:
9360:
9356:
9352:
9345:
9337:
9333:
9328:
9323:
9319:
9315:
9310:
9305:
9301:
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9091:
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9060:
9051:
9044:
9038:
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9025:
9023:
9014:
9008:
9000:
8996:
8992:
8990:4-89416-984-3
8986:
8982:
8981:
8974:
8965:
8963:
8961:
8951:
8942:
8940:
8931:
8929:9781559393881
8925:
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8478:
8469:
8463:
8458:
8452:
8447:
8441:
8437:
8434:
8433:淨空法師佛學問答(死生篇)
8429:
8415:on 2011-09-10
8414:
8410:
8404:
8400:
8399:
8394:
8388:
8381:
8375:
8373:
8366:2006. pp. 5–6
8365:
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7534:
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7526:
7524:
7522:
7513:
7507:
7499:
7495:
7491:
7489:0-89581-092-1
7485:
7481:
7480:
7473:
7465:
7461:
7457:
7455:0-585-04595-X
7451:
7447:
7446:
7438:
7429:
7427:
7417:
7408:
7399:
7390:
7388:
7380:
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7300:
7292:
7288:
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7278:
7276:
7274:
7266:
7260:
7253:
7247:
7245:
7235:
7228:
7222:
7215:
7209:
7200:
7191:
7184:
7178:
7170:
7163:
7154:
7145:
7136:
7127:
7119:
7117:0-8245-1277-4
7113:
7109:
7105:
7101:
7094:
7086:
7080:
7072:
7070:0-941532-89-5
7066:
7062:
7055:
7046:
7037:
7030:
7024:
7017:
7011:
7004:
6998:
6991:
6985:
6979:2003. p. xiii
6978:
6972:
6964:
6957:
6949:
6942:
6935:
6929:
6922:
6916:
6909:
6903:
6889:on 2014-12-18
6888:
6884:
6878:
6871:
6865:
6859:
6855:
6851:
6849:
6841:
6833:
6827:
6820:
6814:
6812:
6810:
6808:
6800:
6794:
6787:
6781:
6774:
6768:
6761:
6755:
6748:
6742:
6735:
6729:
6722:
6716:
6714:
6712:
6702:
6693:
6691:
6681:
6679:
6671:
6665:
6658:
6652:
6645:
6639:
6637:
6627:
6618:
6609:
6595:on 2011-06-14
6594:
6590:
6584:
6575:
6573:
6571:
6569:
6561:
6555:
6553:
6551:
6543:
6537:
6530:
6524:
6517:
6511:
6504:
6498:
6496:
6494:
6486:
6480:
6478:
6470:
6464:
6456:
6450:
6446:
6442:
6438:
6432:
6430:
6422:
6416:
6409:
6403:
6401:
6399:
6391:
6385:
6378:
6372:
6370:
6362:
6356:
6354:
6352:
6344:
6338:
6332:
6326:
6324:
6322:
6320:
6312:
6306:
6304:
6296:
6290:
6283:
6277:
6270:
6264:
6257:
6251:
6240:
6236:
6232:
6225:
6218:
6211:
6205:
6203:
6194:
6187:
6179:
6172:
6165:
6161:
6157:
6153:
6147:
6145:
6143:
6135:
6129:
6127:
6119:
6113:
6106:
6100:
6098:
6090:
6084:
6082:
6080:
6078:
6070:
6067:
6061:
6059:
6057:
6055:
6053:
6051:
6049:
6047:
6045:
6043:
6041:
6039:
6037:
6035:
6027:
6021:
6019:
6011:
6005:
6003:
6001:
5993:
5987:
5985:
5977:
5971:
5969:
5961:
5955:
5953:
5951:
5949:
5942:
5937:
5935:
5928:
5923:
5921:
5916:
5907:
5904:
5902:
5899:
5897:
5894:
5892:
5889:
5887:
5884:
5883:
5877:
5875:
5871:
5868:
5863:
5859:
5857:
5853:
5849:
5845:
5841:
5830:
5826:
5822:
5821:
5815:
5813:
5809:
5805:
5801:
5797:
5793:
5789:
5786:(1292–1361),
5785:
5780:
5778:
5774:
5770:
5766:
5762:
5757:
5755:
5744:
5742:
5738:
5734:
5730:
5729:Dudjom Lingpa
5726:
5722:
5719:and with the
5718:
5714:
5709:
5707:
5702:
5700:
5696:
5692:
5688:
5684:
5680:
5676:
5671:
5668:
5664:
5660:
5655:
5653:
5649:
5645:
5641:
5640:Sakya Pandita
5637:
5633:
5622:
5619:
5615:
5611:
5607:
5603:
5599:
5594:
5590:
5586:
5581:
5577:
5575:
5571:
5567:
5566:Padmasambhava
5563:
5559:
5554:
5551:, which is a
5550:
5541:
5534:
5529:
5520:
5518:
5514:
5508:
5499:
5497:
5496:
5491:
5490:
5485:
5484:
5478:
5476:
5472:
5466:
5458:
5454:
5450:
5446:
5441:
5439:
5435:
5430:
5425:
5423:
5415:
5411:
5407:
5403:
5399:
5398:
5394:
5389:
5380:
5378:
5377:
5372:
5367:
5365:
5361:
5355:
5351:
5348:
5340:
5335:
5326:
5314:
5310:
5305:
5302:
5297:
5294:
5290:
5286:
5285:
5284:
5280:
5278:
5277:
5272:
5268:
5263:
5261:
5260:antinomianism
5255:
5253:
5252:vegetarianism
5249:
5245:
5241:
5233:
5228:
5219:
5217:
5213:
5208:
5206:
5202:
5198:
5193:
5191:
5187:
5183:
5178:
5176:
5172:
5171:Nan Huai-Chin
5162:
5160:
5156:
5152:
5148:
5142:
5135:
5133:
5129:
5116:
5113:
5112:
5111:
5108:
5105:
5097:
5093:
5090:
5087:
5083:
5082:Dà bǎojī jīng
5079:
5076:
5072:
5071:
5070:
5068:
5059:
5055:
5053:
5049:
5045:
5039:
5037:
5036:
5031:
5030:
5023:
5021:
5013:
5009:
5005:
5001:
5000:
4995:
4991:
4989:
4988:buddhānusmṛti
4983:
4972:
4962:
4957:
4951:
4946:
4944:
4940:
4936:
4932:
4927:
4925:
4921:
4917:
4912:
4910:
4906:
4902:
4898:
4894:
4885:
4879:
4878:
4873:
4872:Taima Mandala
4868:
4861:
4857:
4853:
4849:
4844:
4835:
4832:
4828:
4824:
4820:
4815:
4811:
4806:
4804:
4800:
4796:
4792:
4788:
4778:
4776:
4772:
4768:
4763:
4759:
4755:
4751:
4746:
4742:
4740:
4739:
4734:
4730:
4726:
4721:
4717:
4715:
4711:
4710:Yúnqī Zhūhóng
4707:
4705:
4699:
4695:
4687:
4682:
4673:
4669:
4667:
4662:
4658:
4653:
4651:
4647:
4643:
4641:
4636:
4633:
4628:
4617:
4612:
4610:
4606:
4605:Yúnqī Zhūhóng
4601:
4599:
4595:
4591:
4587:
4583:
4578:
4571:
4567:
4564:
4563:
4562:
4559:
4557:
4553:
4552:
4547:
4543:
4539:
4532:
4528:
4523:
4514:
4512:
4510:
4505:
4501:
4496:
4494:
4490:
4486:
4481:
4479:
4475:
4471:
4465:
4463:
4459:
4455:
4450:
4446:
4442:
4438:
4430:
4425:
4416:
4414:
4410:
4406:
4401:
4399:
4395:
4391:
4387:
4376:
4374:
4370:
4366:
4356:
4354:
4349:
4345:
4339:
4337:
4332:
4330:
4326:
4325:Buddha-nature
4320:
4318:
4317:
4312:
4308:
4307:Kyōgyōshinshō
4302:
4298:
4292:
4283:
4275:
4266:
4265:(1177–1247).
4264:
4260:
4256:
4252:
4247:
4245:
4241:
4236:
4235:warrior monks
4229:
4225:
4223:
4218:
4214:
4212:
4208:
4207:
4201:
4197:
4195:
4191:
4187:
4183:
4176:
4171:
4165:
4160:
4151:
4148:
4144:
4140:
4139:Yūzū-nembutsu
4135:
4133:
4129:
4125:
4119:
4113:
4103:
4101:
4097:
4091:
4089:
4085:
4081:
4075:
4073:
4069:
4065:
4060:
4058:
4057:
4052:
4048:
4047:
4042:
4038:
4033:
4031:
4027:
4023:
4019:
4015:
4010:
4008:
4004:
4000:
3996:
3991:
3989:
3985:
3981:
3977:
3973:
3969:
3961:
3957:
3952:
3941:
3936:
3934:
3929:
3927:
3922:
3921:
3919:
3918:
3913:
3910:
3909:
3908:
3907:
3900:
3899:Gozan Bungaku
3897:
3895:
3892:
3890:
3887:
3885:
3882:
3880:
3877:
3875:
3872:
3870:
3867:
3865:
3862:
3860:
3857:
3855:
3852:
3850:
3847:
3845:
3842:
3840:
3837:
3835:
3832:
3830:
3827:
3825:
3822:
3820:
3817:
3815:
3812:
3810:
3809:Honji suijaku
3807:
3805:
3802:
3800:
3797:
3795:
3792:
3790:
3787:
3785:
3782:
3780:
3777:
3776:
3770:
3769:
3762:
3759:
3757:
3754:
3752:
3749:
3747:
3744:
3742:
3739:
3737:
3734:
3732:
3729:
3727:
3724:
3722:
3719:
3717:
3714:
3712:
3709:
3707:
3704:
3702:
3699:
3697:
3694:
3692:
3689:
3687:
3686:Issan Ichinei
3684:
3682:
3679:
3677:
3674:
3672:
3669:
3667:
3664:
3662:
3659:
3657:
3654:
3652:
3649:
3647:
3644:
3642:
3639:
3637:
3634:
3632:
3629:
3627:
3624:
3622:
3619:
3617:
3614:
3612:
3609:
3607:
3604:
3602:
3599:
3597:
3594:
3592:
3589:
3587:
3584:
3583:
3577:
3576:
3569:
3568:Zen in the US
3566:
3564:
3561:
3559:
3556:
3554:
3551:
3549:
3546:
3544:
3541:
3539:
3536:
3534:
3531:
3529:
3526:
3524:
3521:
3519:
3516:
3514:
3511:
3509:
3506:
3504:
3501:
3499:
3496:
3494:
3491:
3489:
3486:
3484:
3481:
3480:
3474:
3473:
3469:
3465:
3464:
3461:
3458:
3457:
3453:
3452:
3444:
3442:
3438:
3434:
3430:
3426:
3422:
3417:
3415:
3414:
3408:
3404:
3399:
3396:
3392:
3387:
3385:
3381:
3380:
3375:
3371:
3366:
3364:
3360:
3359:Unified Silla
3356:
3346:
3344:
3336:
3333:
3330:
3327:
3324:
3321:
3318:
3315:
3312:
3309:
3306:
3303:
3301:(3rd century)
3300:
3297:
3296:
3295:
3293:
3285:
3282:
3280:(7th century)
3279:
3276:
3273:
3270:
3267:
3264:
3261:
3258:
3257:
3256:
3254:
3250:
3247:The Japanese
3242:
3239:
3236:
3233:
3230:
3227:
3224:
3223:Yunqi Zhuhong
3220:
3217:
3214:
3211:
3208:
3205:
3203:Fazhao (d.u.)
3202:
3199:
3196:
3193:
3190:
3187:
3186:
3185:
3183:
3178:
3169:
3167:
3163:
3159:
3158:
3153:
3149:
3145:
3140:
3138:
3137:Jìngtǔ huòwèn
3134:
3130:
3125:
3123:
3119:
3115:
3110:
3108:
3103:
3098:
3096:
3092:
3088:
3083:
3081:
3077:
3070:
3069:Yúnqī Zhūhóng
3066:
3057:
3054:
3050:
3046:
3045:
3040:
3035:
3033:
3028:
3024:
3022:
3021:Chan Buddhist
3018:
3014:
3010:
3000:
2998:
2993:
2987:
2985:
2981:
2976:
2971:
2967:
2965:
2962:, Vinaya and
2961:
2950:
2948:
2944:
2940:
2935:
2933:
2929:
2925:
2920:
2918:
2917:sambhoghakaya
2914:
2909:
2905:
2900:
2898:
2894:
2893:
2887:
2884:
2880:
2873:
2868:
2859:
2857:
2853:
2849:
2845:
2841:
2837:
2832:
2830:
2826:
2825:
2818:
2816:
2815:acintya-dhātu
2812:
2807:
2803:
2801:
2797:
2793:
2782:
2778:
2776:
2772:
2766:
2763:
2759:
2757:
2752:
2748:
2743:
2741:
2737:
2731:
2729:
2725:
2721:
2720:
2714:
2712:
2702:
2697:
2689:
2685:
2677:
2673:
2665:
2661:
2657:
2647:
2645:
2637:
2633:
2629:
2625:
2622:
2620:
2619:
2614:
2611:
2609:
2608:
2603:
2600:
2599:
2598:
2596:
2592:
2587:
2584:
2582:
2576:
2574:
2570:
2566:
2565:
2560:
2556:
2552:
2551:
2546:
2545:
2540:
2536:
2531:
2529:
2525:
2521:
2518:
2514:
2510:
2506:
2502:
2501:
2496:
2492:
2489:(centered on
2488:
2484:
2480:
2476:
2472:
2468:
2464:
2451:
2450:
2444:
2436:
2425:
2420:
2418:
2413:
2411:
2406:
2405:
2403:
2402:
2395:
2392:
2390:
2387:
2385:
2382:
2380:
2377:
2376:
2370:
2369:
2362:
2359:
2357:
2354:
2352:
2349:
2347:
2344:
2342:
2339:
2337:
2334:
2332:
2329:
2328:
2322:
2321:
2314:
2311:
2310:
2304:
2303:
2296:
2293:
2291:
2288:
2287:
2281:
2280:
2273:
2270:
2268:
2265:
2263:
2260:
2258:
2255:
2253:
2250:
2248:
2245:
2243:
2240:
2238:
2235:
2234:
2228:
2227:
2220:
2217:
2215:
2214:Nan Huai-Chin
2212:
2210:
2207:
2205:
2202:
2200:
2197:
2195:
2192:
2190:
2187:
2185:
2182:
2180:
2177:
2175:
2172:
2170:
2167:
2165:
2162:
2160:
2157:
2155:
2152:
2150:
2149:Dahui Zonggao
2147:
2145:
2142:
2140:
2137:
2135:
2134:Daman Hongren
2132:
2130:
2127:
2125:
2122:
2120:
2117:
2115:
2112:
2110:
2107:
2105:
2102:
2100:
2097:
2095:
2092:
2090:
2087:
2085:
2082:
2080:
2077:
2075:
2072:
2070:
2067:
2065:
2062:
2060:
2057:
2055:
2052:
2050:
2047:
2045:
2042:
2040:
2037:
2035:
2032:
2030:
2027:
2025:
2022:
2021:
2018:Major figures
2015:
2014:
2007:
2004:
2002:
1999:
1997:
1994:
1992:
1991:Dharmaguptaka
1989:
1987:
1984:
1983:
1980:
1975:
1974:
1967:
1963:
1962:
1959:
1956:
1955:
1951:
1947:
1946:
1938:
1936:
1932:
1928:
1924:
1923:
1917:
1915:
1911:
1907:
1903:
1899:
1894:
1891:
1889:
1884:
1879:
1877:
1873:
1869:
1865:
1855:
1853:
1849:
1844:
1842:
1841:Bhaiṣajyaguru
1838:
1833:
1830:
1829:
1828:Nirvana Sutra
1823:
1820:
1815:
1814:
1808:
1805:
1801:
1796:
1794:
1790:
1789:
1783:
1780:
1776:
1772:
1768:
1764:
1755:
1746:
1742:
1737:
1732:
1729:
1726:
1722:
1718:
1713:
1711:
1710:
1705:
1704:Lokottaravāda
1701:
1698:
1694:
1690:
1689:visualization
1685:
1681:
1677:
1672:
1668:
1666:
1662:
1658:
1657:
1652:
1651:
1641:
1635:
1630:
1628:
1624:
1619:
1618:Pratyutpanna,
1613:
1611:
1605:
1600:
1598:
1593:
1592:Pratyutpanna,
1589:
1584:
1582:
1578:
1574:
1570:
1566:
1562:
1558:
1554:
1553:
1545:
1535:
1533:
1529:
1525:
1524:buddhakṣetra.
1521:
1515:
1512:
1508:
1504:
1502:
1496:
1494:
1493:
1487:
1481:
1479:
1476:
1470:
1467:
1461:
1452:
1448:
1443:
1441:
1437:
1433:
1429:
1425:
1424:
1417:
1412:
1410:
1409:
1404:
1400:
1396:
1395:
1390:
1386:
1382:
1378:
1373:
1371:
1367:
1366:Sarvāstivādin
1363:
1361:
1360:buddhānusmṛti
1355:
1351:
1350:buddhakṣetras
1347:
1343:
1339:
1336:
1332:
1328:
1315:
1311:
1306:
1297:
1295:
1291:
1287:
1283:
1279:
1275:
1271:
1266:
1261:
1251:
1246:
1240:
1231:
1227:
1221:
1213:
1203:
1200:
1195:
1190:
1185:
1181:
1177:
1176:
1171:
1167:
1166:
1161:
1157:
1156:
1151:
1147:
1146:
1141:
1136:
1134:
1130:
1126:
1121:
1119:
1115:
1111:
1107:
1103:
1099:
1095:
1090:
1088:
1084:
1080:
1076:
1072:
1071:Ratnasambhava
1068:
1064:
1063:Medicine Guru
1060:
1056:
1052:
1047:
1045:
1040:
1036:
1032:
1028:
1023:
1021:
1017:
1013:
1009:
1005:
1001:
996:
991:
981:
976:
970:
961:
957:
951:
943:
939:
935:
924:
919:
917:
912:
910:
905:
904:
902:
901:
894:
891:
889:
886:
884:
881:
879:
876:
874:
871:
869:
866:
864:
861:
859:
856:
854:
851:
849:
846:
844:
841:
839:
836:
832:
829:
828:
827:
824:
823:
817:
816:
809:
806:
804:
801:
799:
796:
794:
791:
789:
786:
784:
781:
779:
776:
774:
771:
769:
766:
764:
761:
759:
756:
754:
753:Sakya Pandita
751:
749:
746:
744:
741:
739:
736:
734:
731:
729:
726:
724:
721:
719:
716:
714:
711:
709:
706:
704:
701:
699:
696:
694:
693:Dahui Zonggao
691:
689:
686:
684:
681:
679:
676:
674:
671:
669:
666:
664:
661:
659:
656:
654:
651:
649:
646:
644:
641:
639:
636:
634:
631:
629:
626:
624:
621:
619:
616:
614:
611:
609:
606:
604:
601:
599:
596:
594:
591:
589:
586:
584:
581:
579:
576:
574:
571:
569:
566:
564:
561:
559:
556:
555:
549:
548:
541:
538:
536:
533:
531:
528:
526:
525:Fo Guang Shan
523:
521:
518:
516:
513:
511:
508:
506:
503:
501:
498:
496:
493:
491:
488:
486:
483:
481:
478:
476:
473:
471:
468:
466:
463:
462:
459:
458:Major schools
454:
453:
446:
445:
441:
439:
438:
434:
432:
431:
427:
425:
424:
420:
418:
417:
413:
410:
409:
408:
402:
400:
399:
395:
393:
392:
388:
386:
385:
381:
378:
377:
376:
370:
368:
367:
363:
361:
360:
356:
354:
353:
349:
346:
345:
344:
338:
336:
335:
331:
329:
328:
324:
321:
320:
315:
313:
312:
308:
306:
305:
301:
300:
297:
292:
291:
284:
281:
279:
276:
274:
273:Samantabhadra
271:
269:
266:
264:
261:
259:
256:
254:
251:
249:
246:
244:
241:
239:
236:
234:
231:
229:
228:Bhaiṣajyaguru
226:
224:
221:
219:
216:
214:
211:
209:
206:
204:
201:
200:
197:
193:
188:
187:
180:
177:
175:
172:
170:
169:Luminous mind
167:
165:
162:
160:
157:
155:
152:
150:
147:
145:
142:
140:
137:
135:
132:
130:
127:
125:
122:
120:
117:
115:
112:
110:
107:
105:
102:
100:
97:
95:
94:Buddha-nature
92:
90:
87:
85:
82:
80:
77:
76:
70:
69:
65:
61:
60:
57:
52:
51:
47:
43:
42:
36:
32:
29:
25:
21:
12480:Bodhisattvas
12400:Christianity
12395:Baháʼí Faith
12260:Dharmachakra
12250:Prayer wheel
12240:Prayer beads
12008:Architecture
11887:969 Movement
11671:Saudi Arabia
11649:Central Asia
11642:South Africa
11464:
11447:
11380:Panchen Lama
11285:Buddhapālita
10881:Satipatthana
10876:Mindful Yoga
10789:Recollection
10703:Brahmavihara
10590:
10574:Japanese Zen
10569:Chinese Chan
10529:Animal realm
10336:Key concepts
10158:Bodhisattvas
9970:Three Jewels
9786:Shi Wuling:
9764:
9739:the original
9720:
9686:
9681:
9673:
9669:
9661:
9656:
9641:
9636:
9628:
9612:
9596:
9591:
9583:
9578:
9570:
9565:
9557:
9541:
9525:
9509:
9504:
9496:
9480:
9475:
9467:
9451:
9435:
9430:
9422:
9417:
9409:
9404:
9396:
9391:
9383:
9363:. Retrieved
9359:the original
9354:
9344:
9299:
9295:
9285:
9262:
9253:
9243:
9238:
9227:. Retrieved
9223:
9214:
9204:10 September
9202:. Retrieved
9187:
9180:
9164:
9135:
9126:
9117:
9108:
9099:
9090:
9081:
9076:1998. p. 134
9073:
9068:
9059:
9050:
9042:
9037:
9029:
8979:
8973:
8950:
8919:
8913:
8904:
8895:
8886:
8881:2003. p. xix
8878:
8862:
8857:
8849:
8831:
8814:
8793:
8760:
8751:
8742:
8733:
8724:
8715:
8706:
8697:
8688:
8679:
8670:
8661:
8645:
8601:
8566:
8557:
8548:
8539:
8530:
8507:
8498:
8477:
8468:
8457:
8446:
8428:
8417:. Retrieved
8413:the original
8397:
8387:
8382:2013. p. xii
8379:
8363:
8358:
8342:
8337:
8321:
8284:
8280:
8274:
8266:
8261:
8245:
8215:
8199:
8194:
8186:
8181:
8165:
8160:
8144:
8107:
8088:
8082:
8074:
8069:
8050:
8044:
8025:
8019:
8000:
7994:
7985:
7969:
7942:Acta Koreana
7941:
7914:
7909:
7901:
7882:. Retrieved
7878:
7869:
7833:
7828:
7819:
7810:
7789:
7757:
7752:
7744:
7739:
7731:
7726:
7718:
7713:
7705:
7687:
7672:2003. p. 104
7669:
7664:
7656:
7629:
7596:
7592:
7531:
7478:
7472:
7444:
7437:
7416:
7407:
7398:
7378:
7358:
7353:
7331:
7326:
7306:
7282:
7264:
7259:
7251:
7234:
7226:
7221:
7213:
7208:
7199:
7190:
7182:
7177:
7168:
7162:
7153:
7144:
7135:
7126:
7099:
7093:
7060:
7054:
7045:
7036:
7028:
7023:
7015:
7010:
7002:
6997:
6989:
6984:
6976:
6971:
6962:
6956:
6947:
6941:
6933:
6928:
6920:
6915:
6907:
6902:
6891:. Retrieved
6887:the original
6877:
6869:
6864:
6845:
6840:
6826:
6818:
6798:
6793:
6785:
6780:
6772:
6767:
6759:
6754:
6746:
6741:
6733:
6728:
6720:
6701:
6669:
6664:
6656:
6651:
6643:
6626:
6617:
6608:
6597:. Retrieved
6593:the original
6583:
6562:2003. p. xvi
6559:
6544:1999. p. 205
6541:
6536:
6531:1997. p. 104
6528:
6523:
6515:
6510:
6502:
6484:
6468:
6463:
6444:
6420:
6415:
6407:
6389:
6384:
6376:
6360:
6342:
6337:
6330:
6310:
6294:
6289:
6284:2004. p. 162
6281:
6276:
6268:
6263:
6258:2004. p. 104
6255:
6250:
6239:the original
6234:
6230:
6217:
6209:
6192:
6186:
6171:
6151:
6133:
6117:
6112:
6104:
6088:
6068:
6065:
6028:2003. p. xiv
6025:
6009:
5991:
5975:
5959:
5864:
5860:
5840:Jag-tshug ma
5832:
5828:
5824:
5818:
5816:
5807:
5799:
5795:
5792:Karma Chagme
5781:
5758:
5750:
5732:
5710:
5703:
5698:
5694:
5690:
5686:
5674:
5672:
5662:
5656:
5646:school) and
5635:
5631:
5628:
5617:
5613:
5609:
5605:
5601:
5588:
5582:
5578:
5570:three bodies
5557:
5546:
5516:
5509:
5505:
5493:
5487:
5481:
5479:
5474:
5468:
5437:
5433:
5426:
5419:
5395:
5374:
5368:
5356:
5352:
5344:
5308:
5300:
5299:Buddhahood,
5292:
5288:
5281:
5275:
5270:
5266:
5264:
5256:
5243:
5237:
5209:
5200:
5194:
5179:
5168:
5141:Jōdo Shinshū
5136:
5125:
5109:
5101:
5095:
5085:
5081:
5074:
5065:
5056:
5040:
5033:
5027:
5024:
4997:
4993:
4985:
4979:
4956:Jōdo Shinshū
4947:
4942:
4939:Tiānrú Wéizé
4935:Yuan dynasty
4928:
4923:
4919:
4915:
4913:
4890:
4875:
4859:
4807:
4802:
4794:
4784:
4774:
4770:
4766:
4761:
4747:
4743:
4736:
4722:
4718:
4713:
4708:
4703:
4700:
4697:
4670:
4654:
4649:
4645:
4638:
4627:Yuan Hongdao
4624:
4614:
4602:
4593:
4579:
4575:
4569:
4560:
4555:
4549:
4545:
4541:
4538:triple realm
4535:
4507:
4497:
4482:
4466:
4461:
4458:āmítuófó guó
4457:
4453:
4448:
4440:
4434:
4402:
4393:
4382:
4362:
4340:
4333:
4321:
4314:
4310:
4306:
4303:
4297:Jōdo Shinshū
4288:
4250:
4248:
4243:
4239:
4232:
4220:
4204:
4202:
4198:
4180:
4136:
4118:Jōdo Shinshū
4109:
4099:
4095:
4092:
4079:
4076:
4061:
4054:
4050:
4044:
4034:
4029:
4025:
4014:Heian period
4011:
3992:
3965:
3884:Danka system
3794:Architecture
3756:D. T. Suzuki
3696:Sen no Rikyū
3528:Jōdo Shinshū
3432:
3428:
3418:
3410:
3406:
3400:
3388:
3377:
3367:
3352:
3340:
3292:Jodo Shinshu
3289:
3246:
3179:
3175:
3165:
3155:
3144:Qing dynasty
3141:
3136:
3132:
3129:Yuan dynasty
3126:
3118:Yuan Hongdao
3111:
3107:Song dynasty
3099:
3090:
3084:
3075:
3073:
3042:
3038:
3036:
3031:
3029:
3025:
3006:
2988:
2972:
2968:
2956:
2942:
2938:
2936:
2931:
2927:
2923:
2921:
2907:
2903:
2901:
2890:
2888:
2877:
2855:
2851:
2847:
2843:
2839:
2833:
2822:
2819:
2814:
2810:
2808:
2804:
2788:
2779:
2767:
2761:
2756:Móhē zhǐguān
2754:
2744:
2739:
2735:
2732:
2717:
2715:
2653:
2641:
2631:
2627:
2616:
2612:
2605:
2601:
2594:
2590:
2588:
2579:
2577:
2572:
2568:
2562:
2558:
2548:
2542:
2532:
2517:bodhisattvas
2498:
2486:
2460:
2447:
2389:Martial arts
2341:Mount Jiuhua
2325:Sacred Sites
2307:Architecture
2251:
2179:Miyun Yuanwu
1926:
1922:Dà zhìdù lùn
1920:
1918:
1913:
1909:
1905:
1901:
1895:
1886:
1880:
1875:
1871:
1861:
1847:
1845:
1836:
1834:
1827:
1824:
1818:
1811:
1809:
1799:
1797:
1792:
1786:
1784:
1762:
1760:
1743:
1739:
1734:
1730:
1716:
1714:
1707:
1699:
1696:
1683:
1679:
1675:
1673:
1669:
1654:
1648:
1646:
1633:
1626:
1617:
1614:
1609:
1607:
1602:
1596:
1591:
1587:
1585:
1583:) Buddhas."
1581:pratyutpanna
1580:
1576:
1572:
1568:
1550:
1548:
1543:
1532:buddhakṣetra
1531:
1527:
1523:
1519:
1516:
1510:
1506:
1499:
1497:
1490:
1482:
1471:
1462:
1458:
1450:
1445:
1439:
1435:
1432:Bodhisattvas
1421:
1419:
1414:
1408:Sutta Nipata
1406:
1398:
1392:
1388:
1380:
1374:
1357:
1349:
1346:Central Asia
1331:buddhakṣetra
1330:
1327:buddha-field
1324:
1313:
1290:buddhakṣetra
1289:
1286:buddha-field
1274:Tịnh độ tông
1265:Jeongto-jong
1223:
1209:
1196:, Japanese:
1193:
1183:
1173:
1169:
1163:
1159:
1153:
1149:
1143:
1137:
1122:
1091:
1079:bodhisattvas
1048:
1031:buddha-field
1024:
1007:
1004:Tịnh độ tông
995:Jeongto-jong
953:
937:
933:
932:
793:D. T. Suzuki
598:Buddhapālita
499:
442:
435:
428:
421:
414:
405:
396:
389:
382:
374:
364:
357:
350:
341:
332:
325:
310:
302:
196:Bodhisattvas
129:Three bodies
33:(right) and
28:bodhisattvas
12325:Dharma talk
12154:Asalha Puja
11950:Eschatology
11753:Switzerland
11733:New Zealand
11661:Middle East
11570:Philippines
11490:Afghanistan
11295:Bodhidharma
11280:Buddhaghosa
11200:Householder
11110:Monasticism
11063:Bodhisattva
10918:Prostration
10871:Mindfulness
10799:Anapanasati
10782:Kammaṭṭhāna
10579:Korean Seon
10519:Asura realm
10514:Human realm
10454:Ten Fetters
10409:Parinirvana
10311:Uppalavanna
10276:Mahākaccana
10261:Mahākassapa
10193:Kṣitigarbha
10188:Ākāśagarbha
10085:Suddhodāna
10030:Four sights
9957:Foundations
9302:: 9427602.
9032:1986. p. 55
8865:1964. p. 85
8852:1964. p. 84
8834:1964. p. 83
7659:1998. p. 20
7229:1997. p. 91
7005:1997. p. 81
6992:1997. p. 83
6872:1996. p. 15
5852:mind stream
5535:of Amitabha
5483:Heart Sutra
5410:Mogao Caves
5032:and in the
4819:environment
4704:zì-tā èr lì
4694:Other power
4666:Indra's net
4640:Lotus Sutra
4582:non-duality
4454:xīfāng fótǔ
4173:The famous
4066:school and
4012:During the
3976:Nara period
3779:Nihon Shoki
3736:Inoue Enryō
3711:Takuan Sōhō
3706:Sesshū Tōyō
3691:Musō Soseki
3621:En no Gyōja
3591:Tori Busshi
3580:Key figures
3337:(1133-1212)
3231:(1599-1655)
3225:(1535-1615)
3221:Lianchi or
3142:During the
3056:principle.
3044:Lotus Sutra
2775:immortality
2475:Indo-Kushan
2346:Mount Putuo
2331:Mount Wutai
2204:Yang Wenhui
2124:Bodhidharma
2119:Amoghavajra
1492:Lotus Sutra
1438:(700 line)
1436:Saptaśatikā
1288:(Sanskrit:
1278:soteriology
1262::
1252::
1245:Jōdo bukkyō
992::
982::
975:Jōdo bukkyō
831:Han Chinese
653:Amoghavajra
628:Bodhidharma
618:Candrakīrti
613:Dharmakīrti
608:Bhāvaviveka
563:Ashvaghosha
552:Key figures
311:Lotus Sūtra
268:Ākāśagarbha
263:Kṣitigarbha
253:Vajrasattva
144:One Vehicle
79:Bodhisattva
12555:Categories
12442:Psychology
12422:Gnosticism
12410:Comparison
12405:Influences
12387:Comparison
12270:Bhavacakra
12228:Kushinagar
12203:Pilgrimage
12149:Māgha Pūjā
12104:Bodhi Tree
11920:Buddhology
11910:Abhidharma
11902:Philosophy
11835:Menander I
11703:Costa Rica
11654:Uzbekistan
11495:Bangladesh
11449:Dhammapada
11433:Pali Canon
11395:Ajahn Chah
11375:Dalai Lama
11275:Kumārajīva
11270:Vasubandhu
11245:The Buddha
11153:Zen master
11088:Sakadagami
11068:Buddhahood
10999:Pratimokṣa
10814:Shikantaza
10770:Meditation
10745:Deity yoga
10616:Madhyamaka
10509:Deva realm
10404:Mindstream
10354:Bodhicitta
10266:Aṅgulimāla
10133:Devadatta
10109:Yaśodharā
10012:The Buddha
10002:Middle Way
9365:2017-08-06
9229:2022-06-04
8419:2011-07-08
8287:(2): 253.
7884:2024-09-02
7593:T'oung Pao
6893:2013-05-12
6599:2006-08-19
6154:, p. xii.
5912:References
5825:*saṃkrānti
5717:Dharmakaya
5706:bodhicitta
5648:Tsongkhapa
5492:, and the
5313:bodhicitta
5301:as well as
5248:meditation
5232:Chiba City
5192:practice.
4846:Statue of
4787:humanistic
4470:buddhahood
4373:Dharmakaya
4186:Mount Hiei
3958:holding a
3834:Zen garden
3829:Death poem
3773:Key topics
3751:Shaku Sōen
3403:bodhicitta
3331:(942-1017)
3305:Vasubandhu
3284:Shao-k'ang
3229:Ouyi Zhixu
3207:Shao-k'ang
3166:Avatamsaka
3122:Ouyi Zhixu
2913:bodhicitta
2872:Nanbokucho
2749:Buddhism,
2711:Kumārajīva
2701:Báiliánshè
2632:Jìngtǔ lùn
2571:) and the
2539:Kumārajīva
2528:Kushan era
2497:) and the
2469:region to
2336:Mount Emei
2231:Traditions
2174:Ouyi Zhixu
2139:Mazu Daoyi
2114:Vajrabodhi
2044:Paramartha
2029:Kumārajīva
1931:Kumārajīva
1898:Vasubandhu
1874:(Chinese:
1868:Vasubandhu
1653:, and the
1528:pariśuddha
1475:asamkhyeya
1399:anusmṛtis:
1270:Vietnamese
1225:Jìngtǔzōng
1162:) and the
1131:, and the
1037:, since a
1035:Buddhahood
1000:Vietnamese
955:Jìngtǔzōng
773:Longchenpa
768:Tsongkhapa
683:Mazu Daoyi
668:Shāntideva
593:Sthiramati
588:Vasubandhu
578:Kumārajīva
535:Fa Gu Shan
465:Mādhyamaka
213:Adi-Buddha
203:Shakyamuni
164:Pure Lands
119:Two truths
84:Buddhahood
12510:Festivals
12490:Buddhists
12452:Theosophy
12255:Symbolism
12245:Hama yumi
12218:Bodh Gaya
11985:Socialism
11960:Evolution
11935:Economics
11773:Venezuela
11688:Australia
11683:Argentina
11607:Sri Lanka
11602:Singapore
11520:Indonesia
11482:Countries
11423:Tripiṭaka
11385:Ajahn Mun
11260:Nagarjuna
11255:Aśvaghoṣa
11138:Anagārika
11133:Śrāmaṇerī
11128:Śrāmaṇera
11123:Bhikkhunī
11083:Sotāpanna
10972:Passaddhi
10913:Offerings
10888:Nekkhamma
10765:Iddhipada
10685:Practices
10655:Theravada
10628:Vajrayana
10621:Yogachara
10591:Pure Land
10504:Six Paths
10491:Cosmology
10271:Anuruddha
10246:Sāriputta
10236:Kaundinya
10228:Disciples
10203:Vajrapāṇi
10055:Footprint
10020:Tathāgata
9318:2040-2295
9248:, p. 104.
9007:cite book
8999:154512074
7613:0082-5433
7559:cite book
7551:881387072
7506:cite book
7079:cite book
6932:Various.
5906:Pure land
5842:) by the
5798:entitled
5769:Lama Zopa
5741:metonymic
5737:Akanistha
5683:Ju Mipham
5553:Vajrayana
5513:longevity
5293:shàng pǐn
5052:Vajrayana
4924:chēngmíng
4854:, son of
4814:Cheng Yen
4810:Sheng Yen
4635:Vairocana
4531:Sukhāvatī
4429:Chûjôhime
4413:cosmology
4392:(Chinese
4311:Tannishō,
4240:ichinengi
3879:Senjafuda
3854:Ikkō-ikki
3325:(613-681)
3319:(562–645)
3313:(476–542)
3299:Nagarjuna
3274:(613–681)
3268:(562–645)
3262:(476–542)
3215:(904-975)
3197:(613-681)
3191:(334-416)
3162:Vairocana
2615:from the
2604:from the
2479:Lokakṣema
2252:Pure Land
2199:Hsuan Hua
2104:Chengguan
2024:Lokakṣema
1864:Nāgārjuna
1779:Arhatship
1709:Mahāvastu
1665:Sukhavati
1623:emptiness
1597:bahusruta
1573:avasthita
1239:romanized
1206:Etymology
1110:Himalayas
1087:mind-only
1083:emptiness
1055:Sukhavati
1053:, called
1016:Pure Land
969:romanized
888:Indonesia
798:Sheng-yen
573:Lokakṣema
558:Nāgārjuna
510:Vajrayāna
500:Pure Land
248:Vajrapāṇi
233:Vairocana
218:Akshobhya
114:Emptiness
73:Teachings
12528:Category
12457:Violence
12427:Hinduism
12375:Sanskrit
12330:Hinayana
12315:Amitābha
12275:Swastika
12144:Uposatha
12134:Holidays
12119:Calendar
11965:Humanism
11803:Kanishka
11793:Timeline
11617:Thailand
11585:Kalmykia
11580:Buryatia
11565:Pakistan
11550:Mongolia
11545:Maldives
11540:Malaysia
11505:Cambodia
11370:Shamarpa
11365:Nichiren
11315:Xuanzang
11250:Nagasena
11168:Rinpoche
10898:Pāramitā
10740:Devotion
10660:Navayana
10648:Dzogchen
10611:Nichiren
10559:Mahayana
10551:Branches
10429:Saṅkhāra
10178:Mañjuśrī
10135:(cousin)
10127:(cousin)
10095:(mother)
10087:(father)
10075:Miracles
10025:Birthday
9942:Glossary
9915:Buddhism
9845:original
9839:original
9832:original
9825:original
9750:citation
9336:35399844
8436:Archived
8395:(2010).
7498:35319329
7464:42854968
7293:. p. 110
5880:See also
5721:Dzogchen
5695:smon-lam
5681:scholar
5636:’grel-ba
5632:bde-smon
5598:dharanis
5593:Dunhuang
5531:Tibetan
5445:Sanskrit
5436:(往生淨土神咒
5429:dhāraṇīs
5414:Dunhuang
5402:Amitābha
5393:Sanskrit
5339:butsudan
5329:rituals.
4950:Jōdo-shū
4920:nenbutsu
4827:economic
4527:Amitābha
4493:Maitreya
4489:Abhirati
4485:Akṣobhya
4348:Honganji
4309:and the
4228:Chion-in
4190:Jōdo-shū
4112:Jōdo-shū
4046:Ōjōyōshū
4018:Mt. Hiei
3972:Jiujiang
3968:Mount Lu
3859:Butsudan
3824:Nenbutsu
3671:Nichiren
3558:Shugendo
3553:Fuke-shū
3543:Nichiren
3523:Jōdo-shū
3439:(Korean
3431:(阿彌陀經義記
3423:founder
3278:Huai-kan
3249:Jōdo-shū
3209:(d. 805)
3182:Yinguang
3095:not-self
2883:Chang’an
2844:shèngdào
2829:Sengchao
2728:Mount Lu
2660:Mount Lu
2593:and the
2505:Amitabha
2495:Akṣohhya
2491:Abhirati
2467:Gandhāra
2351:Mount Lu
2209:Yin Shun
2169:Zhu Hong
2059:Woncheuk
2049:Xuanzang
2034:Sengzhao
1950:a series
1948:Part of
1852:Mañjuśrī
1804:Akṣobhya
1771:Abhirati
1767:Akṣobhya
1693:sonorous
1661:Amitābha
1577:sammukha
1389:anusmṛti
1381:anusmṛti
1282:Buddha's
1230:Japanese
1194:Āmítuófó
1189:nenbutsu
1075:theistic
1059:Aksobhya
1051:Amitābha
1027:Buddha's
960:Japanese
883:Malaysia
878:Mongolia
718:Nichiren
643:Xuanzang
568:Āryadeva
520:Dzogchen
505:Nichiren
470:Yogācāra
258:Maitreya
238:Mañjuśrī
208:Amitabha
46:a series
44:Part of
24:Amitābha
12505:Temples
12485:Buddhas
12447:Science
12437:Judaism
12432:Jainism
12350:Lineage
12310:Abhijñā
12280:Thangka
12223:Sarnath
12208:Lumbini
12129:Funeral
12124:Cuisine
12000:Culture
11975:Reality
11925:Creator
11915:Atomism
11785:History
11758:Ukraine
11718:Germany
11637:Senegal
11627:Vietnam
11555:Myanmar
11355:Shinran
11345:Karmapa
11320:Shandao
11290:Dignāga
11215:Śrāvaka
11195:Donchee
11190:Kappiya
11148:Sayadaw
11118:Bhikkhu
11093:Anāgāmi
11050:Nirvana
11016:Samadhi
10903:Paritta
10844:Tonglen
10839:Mandala
10794:Smarana
10775:Mantras
10723:Upekkha
10693:Bhavana
10643:Shingon
10596:Tiantai
10449:Tathātā
10439:Śūnyatā
10434:Skandha
10424:Saṃsāra
10419:Rebirth
10394:Kleshas
10384:Indriya
10286:Subhūti
10171:Guanyin
10125:Ānanda
10117:Rāhula
9997:Nirvana
9937:Outline
9327:8986397
8301:2384755
7621:4528903
6923:p. 199.
5844:Nyingma
5836:Pho-ba
5812:mandala
5699:ye-shes
5679:Nyingma
5667:thangka
5533:thangka
5457:Chinese
5422:Shandao
5416:, China
5397:dhāraṇī
5376:shinjin
5309:gǎnyìng
5159:Shandao
5155:Daochuo
5151:Tanluan
5147:shinjin
5084:(大寶積經
5012:Chinese
5008:Shandao
4999:samādhi
4905:Vietnam
4738:shinjin
4729:Shinran
4714:gǎnyìng
4657:Tiantai
4598:Huineng
4590:nirvana
4586:samsara
4478:saṃsāra
4396:). The
4344:Kakunyo
4316:shinjin
4244:tanengi
4194:Shandao
4072:Shingon
4068:Kakuban
4037:Genshin
3988:samadhi
3956:Genshin
3844:Daimoku
3804:Hongaku
3799:Temples
3789:Deities
3726:Sakuden
3636:Shinran
3586:Shōtoku
3518:Shingon
3483:Jōjitsu
3477:Schools
3441:Tiantai
3409:(無量壽經宗要
3395:Tanluan
3374:Chajang
3370:Huiyuan
3343:Shinran
3329:Genshin
3323:Shandao
3317:Daochuo
3311:Tanluan
3286:(?–805)
3272:Shandao
3266:Daochuo
3260:Tanluan
3195:Shandao
3189:Huiyuan
3102:Tiantai
3049:no-mind
3017:Shandao
3013:Daochuo
3009:Tanluan
2992:Tanluan
2960:Tiantai
2897:samadhi
2879:Shandao
2800:Shandao
2796:Daochuo
2792:Tanluan
2747:Tiāntái
2724:samadhi
2676:Chinese
2672:Huiyuan
2664:Chinese
2624:Tánluán
2537:master
2513:Prakrit
2483:Chinese
2384:Cuisine
2373:Culture
2242:Tiantai
2219:Nenghai
2194:Hsu Yun
2129:Huineng
2094:Zhanran
2084:Shandao
2079:Daochuo
2074:Tanluan
2069:Huiyuan
2064:Daoxuan
1979:History
1715:In the
1507:appears
1428:nirvana
1370:Kashmir
1342:Kashmir
1241::
1212:Chinese
1172:). The
1129:samsara
1106:Vietnam
1008:Amidism
971::
942:Chinese
858:Tibetan
853:Vietnam
783:Hanshan
758:Dolpopa
708:Shinran
638:Shandao
633:Huineng
603:Dignāga
530:Tzu Chi
495:Shingon
475:Tiantai
192:Buddhas
174:Dharani
12500:Sutras
12495:Suttas
12360:Siddhi
12345:Koliya
12320:Brahmā
12235:Poetry
12181:Mantra
12171:Kasaya
12043:Pagoda
12023:Kyaung
12018:Vihāra
12013:Temple
11955:Ethics
11798:Ashoka
11748:Sweden
11743:Poland
11738:Norway
11728:Mexico
11713:France
11698:Canada
11693:Brazil
11632:Africa
11612:Taiwan
11575:Russia
11500:Bhutan
11460:Vinaya
11340:Naropa
11330:Saraha
11265:Asanga
11021:Prajñā
10930:Refuge
10893:Nianfo
10854:Tertön
10849:Tantra
10834:Ganana
10824:Tukdam
10750:Dhyāna
10718:Mudita
10713:Karuṇā
10606:Risshū
10601:Huayan
10534:Naraka
10474:Anattā
10469:Dukkha
10464:Anicca
10369:Dharma
10321:Channa
10256:Ānanda
10241:Assaji
10208:Skanda
10111:(wife)
10080:Family
10060:Relics
9985:Sangha
9980:Dharma
9975:Buddha
9815:
9794:
9771:
9731:
9648:
9334:
9324:
9316:
9195:
9171:
8997:
8987:
8926:
8652:
8608:
8451:念佛感應事蹟
8405:
8349:
8328:
8299:
8252:
8172:
8151:
8095:
8057:
8032:
8007:
7976:
7619:
7611:
7549:
7539:
7496:
7486:
7462:
7452:
7289:
7114:
7067:
6856:
6451:
6162:
5867:tertön
5831:(Tib.
5777:Potala
5467::
5465:pinyin
5459::
5201:sammun
5190:huàtóu
5132:Tendai
5128:Sanron
5104:Zōngmì
5014::
4994:nianfo
4984:(Skt.
4971:Nianfo
4965:Nianfo
4916:nianfo
4762:puṇya,
4661:Huayan
4509:śarīra
4445:karmic
4441:jìngtǔ
4437:Dharma
4353:Rennyo
4329:tariki
4259:Seizan
4255:Benchō
4147:Huayan
4143:Ryōnin
4128:Ji-shū
4126:, and
4088:Kannon
4080:hijiri
4064:Sanron
4041:Tendai
3999:Saichō
3995:Tendai
3980:Sanron
3874:Kanjin
3869:Kaichō
3819:Gongen
3731:Tenkai
3701:Rennyo
3651:Ninshō
3601:Saichō
3533:Rinzai
3513:Tendai
3493:Sanron
3425:Uisang
3421:Hwaeom
3384:Wohnyo
3363:Wohnyo
3148:Huayan
3080:nianfo
3053:Huayan
3015:, and
2688:Dao'an
2684:Daoism
2678::
2666::
2638:(往生论).
2535:Kuchan
2262:Sanlun
2257:Weishi
2247:Huayan
2159:Zongmi
2099:Fazang
2039:Jizang
1883:Asanga
1725:Ānanda
1697:Longer
1520:jìngtǔ
1478:kalpas
1385:smriti
1356:(Skt.
1335:Indian
1310:Brahmi
1258:;
1250:Korean
1222::
1220:pinyin
1214::
1184:niànfó
1108:, the
1039:Buddha
988:;
980:Korean
952::
950:pinyin
944::
873:Bhutan
838:Taiwan
778:Hakuin
748:Atisha
743:Nāropā
728:Virūpa
678:Wohnyo
658:Saichō
648:Fazang
583:Asanga
485:Huayan
480:Tendai
37:(left)
12472:Lists
12340:Kalpa
12335:Iddhi
12198:Music
12193:Mudra
12159:Vassa
12139:Vesak
12109:Budai
12055:Candi
12038:Stupa
11970:Logic
11723:Italy
11622:Tibet
11560:Nepal
11530:Korea
11525:Japan
11515:India
11510:China
11455:Sutra
11410:Texts
11360:Dōgen
11350:Hōnen
11335:Atiśa
11300:Zhiyi
11210:Achar
11178:Tulku
11173:Geshe
11158:Rōshi
11143:Ajahn
11098:Arhat
11058:Bodhi
11028:Vīrya
10945:Sacca
10940:Satya
10935:Sādhu
10923:Music
10866:Merit
10859:Terma
10819:Zazen
10755:Faith
10708:Mettā
10389:Karma
10349:Bardo
10316:Asita
10306:Khema
10296:Upāli
10281:Nanda
10119:(son)
10093:Māyā
10070:Films
9947:Index
9742:(PDF)
9725:(PDF)
9710:JSTOR
8462:淨土聖賢錄
8353:p. 83
8297:JSTOR
7617:JSTOR
6242:(PDF)
6227:(PDF)
5901:Vyuha
5891:Ippen
5838:'
5834:'
5820:phowa
5804:Terma
5763:) of
5725:basis
5652:Gelug
5644:Sakya
5347:Death
5216:Ōbaku
5186:Xūyún
5018:) by
4937:monk
4909:Korea
4901:Japan
4897:China
4856:Unkei
4852:Kōshō
4791:Tàixū
4758:merit
4750:merit
4725:Hōnen
4609:upāya
4405:faith
4398:Ōbaku
4390:Ingen
4386:Ōbaku
4369:Hōnen
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