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77-592: Kenjōdo Shinjitsu Kyōgyōshō Monrui ( 顕浄土真実教行証文類 ) , often abbreviated to Kyōgyōshinshō ( 教行信証 ) , is the magnum opus of Shinran Shonin, the founder of the Japanese Buddhist sect, Jodo Shinshu . The title is often translated as The True Teaching, Practice, and Realization of the Pure Land Way in English. The work was written after Shinran's exile, and is believed to have been composed in

154-625: A Buddha-land" in the Dà zhìdù lùn (Great Prajñāpāramitā Commentary) and the "easy path" chapter in Nagarjuna's * Dasabhumikavibhāsā (Chinese: Shí zhù pípóshā lùn 十住毘婆沙論, T.1521). These various Mahayana sources were particularly important for the East Asian Pure Land Buddhist tradition , which is the set of beliefs and practices centered around the idea that all beings, even the most ordinary people, can attain birth in

231-566: A form of hierarchy, and here Shinran attempts to do the same. Shinran believes that in the era of Mappo , most of the original practices and teachings have died out or lost their efficacy, and so the only viable path left is the Pure Land path. The end of Chapter 6, the Postscript, includes a brief autobiography, particularly during and after Shinran's exile from Kyoto in the year 1207. He writes about how he came to Hōnen's teachings in

308-460: A guild or academy in various areas of the visual arts and crafts. The form masterstik is recorded in English or Scots in a set of Aberdeen guild regulations dated to 1579, whereas masterpiece is first found in 1605, already outside a guild context, in a Ben Jonson play. Masterprize was another early variant in English. In English, the term rapidly became used in a variety of contexts for an exceptionally good piece of creative work, and

385-538: A mental "holding of the name", it was Shandao (7th century) who would go on to interpret the term nianfo to refer to the oral recitation of Amitabha's name. For Shandao, the nianfo of “orally holding Amitāyus's name” (kǒuchēng Mítuó mínghào 口稱彌陀名號), was the main practice of Pure Land Buddhism. All other practices were merely auxiliary practices. These auxiliaries which were secondary to oral recitation include visualization of Amitabha and his Pure Land, worshiping Amitabha, praising him, and making offerings to him. Over time,

462-434: A multitude of sages, may I not attain perfect enlightenment. 20. If, when I attain buddhahood, sentient beings in the lands of the ten directions who, having heard my Name , concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits toward my land with a desire to be born there should not eventually fulfill their aspiration, may I not attain perfect enlightenment. And this passage in

539-675: A new Pure Land movement. Some modern figures like Venerable Jìngkōng (1927–2022) have focused on promoting an exclusive focus on nianfo practice, but others teach it as general part of Chinese Buddhism. In contemporary Chinese Buddhism, nianfo retreats are a common part of the regular repertoire offered by Buddhist temples, alongside Chan meditation retreats and sutra classes. Other important modern Chinese teachers of nianfo practice include Venerable Guangqin (1892-1986), Master Xuānhuà (1918–1995), Dharma Master Huijing (1950-) and Dharma Master Jingzong (1966-, Abbot of Hongyuan Monastery). Modern Chan figures like Nan Huai-Chin also made use of

616-602: A saṅgha of śrāvakas and headed by a chain of bodhisattvas will stand before them and they will die with an undisturbed mind. Having died, they will arise in the world system Sukvāvatī, the buddha-land of just that Amitāyus Tathāgata. Lastly, one passage from the Sutra on the Contemplation of Amitāyus (Taishō 365) was also particularly influential on East Asian Pure Land authors (Amitāyus is an alternative name for Amitābha). This passage says that even sentient beings who commit

693-579: A serene thought about the Tathagata" ( hīnādhimuktikā bhaviṣyanti ye 'ntaśaekacittaprasādamapi tasmiṃstathāgate ). There are a few other influential sources on East Asian nianfo practice, including the Teaching of Manjusri 700 Line Prajñāpāramitā Sutra ( Mañjuśrīparivartāparaparyāyā Saptaśatikāprajñāpāramitā ), Vasubandhu's Discourse on the Pure Land ( Jìngtǔ lùn 浄土論), the "Chapter on Purifying

770-521: A thought directed toward a vision of Amitabha" (cittam utpādayanty amitābhasya...darśanāya ) and "hearing the name" ( buddhanāmaṣravaṇena ). The shorter sutra speaks of hearing the name and "keeping it in mind" ( manasikara ). The Sanskrit edition of the Longer sutra also speaks of "remembering [the Buddha] with a faithful mind" ( prasannacittā māmanusmareyuḥ ) and "obtaining even as little as one moment of

847-451: A tightening of standards after the company became concerned that the level of skill of goldsmithing was being diluted. The wardens of the company had complained in 1607 that the "true practise of the Art & Mystery of Goldsmithry is not only grown into great decays but also dispersed into many parts, so as now very few workmen are able to finish & perfect a piece of plate singularly with all

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924-545: A tripod. The practice of yeombul (nianfo) was adopted from Chinese Buddhist sources during the Unified Silla (668–935). Wŏnhyo (617–686) was the most influential figure in promoting this practice among the wider populace. Wŏnhyo's nianfo method draws on numerous sources including Zhiyi and Tanluan . Later Pure Land authors who write on nianfo practice all rely on Wŏnhyo's teachings. According to Wŏnhyo's Muryangsu-gyŏng chongyo (無量壽經宗要 , Doctrinal Essentials of

1001-444: A vision of Buddha Amitābha. Nianfo was also taught by the founder of Tiantai Buddhism, patriarch Zhìyǐ (538–597). In his Móhē zhǐguān . Zhìyǐ taught a practice he named Constantly Walking Samadhi (cháng xíng sānmèi 常行三昧), in which one would walk in a ritualized manner while visualizing Amitabha and reciting his name for up to ninety days. Early Chinese Pure Land figures like Tanluan (476–542) and Daochuo (562–645) promoted

1078-599: A widespread practice as early as second century CE, with the Buddha Amitābha rising in prominence as a Buddha who had created a perfectly pure and easily accessible buddha-field. The earliest dated sutra translated into Chinese which describes Amitabha focused nianfo ( buddhānusmṛti ) is the Pratyutpanna Samādhi Sūtra (first century BCE), which is thought to have originated in ancient kingdom of Gandhāra . This sutra does not enumerate any vows of Amitābha or

1155-690: A work of outstanding creativity, skill, profundity, or workmanship. For example, the novel David Copperfield by Charles Dickens is generally considered a literary masterpiece. The term is often used loosely, and some critics, such as Edward Douglas of The Tracking Board , feel it is overused in describing recent films. Nembutsu The Nianfo ( Chinese : 念佛 ; pinyin : niànfó ), alternatively in Japanese as 念仏 ( ねんぶつ , nenbutsu ) , Korean :  염불 ; RR :  yeombul , or in Vietnamese : niệm Phật ,

1232-674: Is a Buddhist practice central to the East Asian Buddhism . The Chinese term nianfo is a translation of Sanskrit buddhānusmṛti (or "recollection of the Buddha "), which is a classic Buddhist mindfulness (smṛti) practice. Nianfo focused on the Buddha Amitābha is also the most important practice in Pure Land Buddhism . In the context of East Asian Pure Land practice, the term nianfo typically refers to

1309-522: Is also mentioned in the early Chan monastic code titled The Rules of Purity in the Chan Monastery . Nianfo continued to be taught as a form of Chan meditation by later Chan figures like Yongming Yanshou , Zhongfen Mingben , and Hanshan Deqing . A later development in the dual Pure Land-Chan nianfo cultivation was the so called "nianfo kōan " which consisted of orally reciting nianfo as normal while pausing from time to time to ask oneself "Who

1386-473: Is an important feature of Chinese Buddhism, which often combines nianfo with Chan Buddhist meditation. Figures who are considered Pure Land patriarchs who also combined nianfo with Chan include Yongming Yanshou (904–975) and Yunqi Zhuhong (1535–1615). Zhuhong was a learned figure who argued that the goal of Pure Land nianfo practice was the “nianfo samādhi ” (Ch.: nianfo sanmei), a “single, unperturbed mind” focused on Amitabha Buddha in which one realizes that

1463-441: Is central to Jodo Shinshu practice. For Shinran, the total entrusting to Amitabha represented the most assured way for the common man to be reborn into the Pure Land, because rebirth would occur entirely through the compassion and wisdom of Amitabha . Again, Shinran quotes at length from both Tan-luan and Shan-tao who expounded the subject in detail in explaining the ideas of reciting Amitabha 's and entrusting one's self to

1540-659: Is mainly seen as a way to obtain birth in Amitābha's pure land of Sukhāvatī ("Blissful") through the Buddha's "other power". It is felt that reciting the nianfo can negate vast stores of negative karma as well as channel the power of the Buddha's compassionate vow to save all beings. Sukhāvatī is a place of peace and refuge. Once there one can hear the Dharma directly from the Buddha and attain Buddhahood without being distracted by

1617-472: Is performing nianfo?". This practice first appears during the time of Zhiche (?-1310) who is said to have attained an awakening by this method. The Eminent monks of the Ming, such as Zhibo Zhenke and Yunqi Zhuhong (1535–1615), also taught on the unity of Chan and Pure land nianfo, as well as drawing on Huayan and Tiantai thought. Nianfo and related practices for rebirth in the Pure Land of Amitabha

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1694-696: The Shorter Sukhāvatīvyūha Sūtra ( Taisho no. 366): O Śāriputra, beings do not arise in the buddha-land of Amitāyus Tathāgata by insignificant wholesome roots. O Śāriputra, whichever son of good family or daughter of good family, will hear the name of that bhagavān, Amitāyus Tathāgata, and having heard it will think of it, or will think of it with a mind that is undistracted for one night, or two nights, or three nights, or four nights, or five nights, or six nights, or seven nights, when that son of good family or daughter of good family will die, at their time of death, that Amitāyus Tathāgata, surrounded by

1771-529: The Jodo Shinshu dharma masters , who comprise the teaching lineage, which extends from Shakyamuni Buddha to Shinran's teacher Honen. At the beginning of each chapter Shinran begins with the phrase (in English) "Compiled by Gutoku Shinran, Disciple of Shakyamuni ". The name Gutoku or "foolish, stubble-headed one" was the name Shinran gave himself after he was exiled from Kyoto. This is the shortest of

1848-675: The Pure Land itself. Toward the end, Shinran turns toward the topic of tariki or Other Power and again quotes from various sutras and commentaries to draw his ideas upon. At the end of Chapter 2, Shinran writes his famous hymn, the Shoshinge or "Hymn of true Entrusting", which is a cornerstone of Jodo Shinshu liturgy. The preface to this chapter begins with Shinran discussing his belief in shinjin , or total entrusting to Amitabha Buddha, and how other schools focused on self-power are floundering in their efforts. In Chapter 3 itself, Shinran discusses shinjin in much detail, and why it

1925-494: The Pure Land through smarana , so that they can become Bodhisattvas . These Bodhisattvas will then return to the world to lead other beings along the Buddhist path. Again, Shinran expands on these ideas by citing the writings of past patriarchs of Pure Land thought. Chapter 5 is devoted to the Pure Land of Amitabha Buddha, and birth there. Shinran writes that the Pure Land represents truth and reality, and upon birth in

2002-689: The Sūtra on the Visualization of Immeasurable Life ), the most important element of the practice of nianfo is to recite the name with bodhicitta and with a sincere repentant mind (K: chisim 至心). Another important Korean exponent of nianfo practice is Uisang (625–702), who wrote a commentary on the Amitabha sutra, the Amit’a-gyŏng ŭigi (阿彌陀經義記 The meaning of the Amituo jing ). Chinese teachings on

2079-629: The ten recollections . The practice appears in Pali Canon suttas like Anguttara Nikaya (AN) 11.11, AN 11.12 and AN 1.296 as a method that can lead to samādhi and ultimately nirvana . Likewise, Agamas like EA III, 1 ( Taisho Vol. II, p. 554a7-b9) also discuss the practice as a method of focusing the mind on the Buddha and his qualities. Indian Mahāyāna teachings developed the early Buddhist practices of buddhānusmṛti in more visionary directions. Some scholars like Andrew Skilton argue that Kashmiri Sarvāstivādin meditation masters influenced

2156-460: The "five grave offenses" (which include even killing one's parents) and other very evil acts can still be reborn in the Pure Land (though in the lowest stage of birth). It also explains how one's assurance of birth in the Pure Land may be attained prior to death: When he is about to die, he may meet a good teacher, who consoles him in various ways…but he is too tormented by pain to do so. The good teacher then advises him, “If you cannot concentrate on

2233-599: The Buddha then you should say instead, ‘Homage to Amitāyus Buddha.’ ” In this way, he sincerely and continuously says, “Homage to Amitāyus Buddha” ten times…. When he comes to die, he sees before him a golden lotus flower like the disk of the sun, and in an instant he is born within a lotus bud in the Land of Utmost Bliss. In the Sanskrit editions, the phrases related to nianfo found in the Sukhāvatīvyūha include "producing

2310-705: The Buddha Amitabha. Then the Buddha Amitabha says to these 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. Among the most frequently cited examples in East Asian Pure Land Buddhism is found in the Sutra on the Buddha of Immeasurable Life where Amitabha's vows are enumerated. The 18th, 19th and 20th vows state: 18. If, when I attain buddhahood, sentient beings in

2387-498: The Buddha is one's own pure and empty mind. According to Zhuhong: To contemplate the Buddha (nianfo) is to contemplate the mind (nianxin). Birth there (in the Pure Land) does not entail birth away from here. Mind, Buddha, and sentient beings are all of one substance; the middle stream ( nonduality ) does not abide on the two banks (this world and the Pure Land). Zhuhong taught that one could attain these realizations even through

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2464-556: The Land of Bliss , T.1969A). The earliest sources of the Chinese Chan school discuss nianfo practice as a Chan meditation method. The works of the Chan patriarchs like Daoxin (580-651) and Shenxiu teach nianfo meditation. The Ch’uan fa-pao chi (Taisho no. 2838, ca. 713), one of the earliest Chan histories, shows the practice of nianfo was widespread in the early Chan generation of Hung-jen , Fa-ju and Ta-tung. The practice

2541-482: The Ocean-like Marks of the Buddha Amitābha" ( Chinese : 阿彌陀佛相海三昧功德法門 ; pinyin : Ēmítuófó xiāng hǎi sānmèi gōngdé fǎmén ), Shandao prescribes a specific set of rituals and practices (including visualization techniques) which can help dying Buddhist devotees avoid bad rebirths and attain rebirth in the Pure Land. Shandao also taught on the many dangers that could hinder a dying aspirant's rebirth in

2618-453: The Pure Land in his " Correct Mindfulness for Rebirth at the Moment of Death" (Chinese: 臨終往生正念文 ; pinyin: Línzhōng wǎngshēng zhèngniàn wén ). These sources reflect a traditional Chinese concern regarding various more complicated requirements for rebirth in the Pure Land, which include but are not limited to the recitation of Amitābha's name on one's deathbed. The well known form of

2695-532: The Pure Land through the power of Amitābha Buddha. This tradition centered its practices on the nianfo. These sources were also influential on other Chinese traditions who also practiced nianfo, including Chan and Tiantai. In Chinese translations of Buddhist Mahayana sources, the most common character for smṛti ("mindfulness", "recollection") became 念 ( niàn ), and thus recollection of the Buddha became niànfó . The character 念 generally means to think, recall, contemplate, mentally focus, or even "long for". However

2772-404: The Pure Land will be assured. Shinran then lists the benefits of practicing the nembutsu , or recitation of Amitabha 's name. These include a great sense of joy, the praise of the myriad Buddhas, the protection of the myriad Buddhas, and a state of being "truly settled". The last section of Chapter 3 focuses on what defines people who cannot be saved by other Buddhist practices, who are seen as

2849-568: The Pure Land). They include figures like Zhi Qian (c. 222–252, translated Taisho Tripitaka no. 1011, and T. 1356), Dharmakṣema (397–439, translated T. 157), Kālayaśas (c. 420–479, translated T. 1161), Śrīmitra (T. 1331), Vajrabodhi (671–741, T. 932), and Amoghavajra (705–774). Amoghavajra translated various related texts including The Method of Contemplating and Making Offerings to Amitāyus Tathāgata Vidhi (T. 930), among others (T. 930, 933, 950, 1056, 1064, 1069, 1155). Qing era Huayan school authors like Baiting Xufa (1641–1728) and

2926-623: The Pure Land, one's delusions are immediately gone. As the Buddha Amitabha embodies the truth (symbolized by infinite light) his Pure Land and birth there represents awakening from delusions and defilements. This complements Chapter 4's assertion that shinjin is the same as Nirvana. Chapter 6 is the longest chapter of the Kyogyoshinsho, and brings other Buddhist sects and practices into the context of Pure Land Buddhism as varying forms of skillful means . Other Buddhist writers in medieval Japan similarly tried to categorize Buddhist sects into

3003-552: The curled tuft of white hair between his eyes. Genshin also taught that one could not practice this, oral recitation was just as effective in leading to birth in the Pure Land. Furthermore, during the Later Heian (950–1185), various itinerant ascetics and preachers traveled the country promoting the simple recitation of the nembutsu. These holy people (hiriji) who were also called shōnin, were mostly independent of major Buddhist institutions. The most well known of these figures

3080-463: The development of more complex Mahayana meditations on the Buddhas. A key feature of Mahāyāna buddhānusmṛti is that it was not restricted to Shakyamuni Buddha but could also be directed as other Buddhas, like Akṣobhya , Maitreya , and Amitābha Buddha. Groups of Mahāyāna sutras were composed based on these figures. With translations of these sūtras as well as the spread of Buddhism out of India,

3157-454: The exclusive practice of nembutsu banned by the government for a period of time (c. 1207). The ban was lifted in 1211. In spite of these setbacks, Hōnen's new Jōdo (Pure Land) school thrived. Hōnen was widely criticized for teaching that only nembutsu was an efficacious Buddhist practice, an idea that became known as the senju nembutsu (専修念仏, "exclusive nembutsu"). However, his view is more nuanced than simple exclusivity. Even though Hōnen saw

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3234-686: The form of Amitabha, including imagining all his physical marks one by one, or one could merely contemplate the wisdom and compassion of Amitabha. The vocal nembutsu was considered an easier practice for those who lacked concentration. Both practices were considered to be able to lead to absorption (samādhi). The nembutsu was also important in the Tendai school, the Japanese branch of Tiantai which relied on meditation practices taught in Zhiyi 's Mohe Zhiguan . The Tendai monk Genshin (942–1017) popularized

3311-456: The garnishings & parts thereof without the help of many & several hands...". The same goldsmithing organization still requires the production of a masterpiece but it is no longer produced under supervision. In Nuremberg , Germany, between 1531 and 1572, apprentices who wished to become master goldsmith were required to produce columbine cups , dies for a steel seal, and gold rings set with precious stones before they could be admitted to

3388-457: The general term for such works is now reception piece . The Royal Academy in London uses the term " diploma work " and it has acquired a fine collection of diploma works received as a condition of membership. In modern use, a masterpiece is a creation in any area of the arts that has been given much critical praise, especially one that is considered the greatest work of a person's career or to

3465-410: The goldsmiths' guild. If they failed to be admitted, then they could continue to work for other goldsmiths but not as a master themselves. In some guilds, apprentices were not allowed to marry until they had obtained full membership. In its original meaning, the term was generally restricted to tangible objects, but in some cases, where guilds covered the creators of intangible products, the same system

3542-562: The guild. Great care was therefore taken to produce a fine piece in whatever the craft was, whether confectionery, painting, goldsmithing , knifemaking , leatherworking, or many other trades. In London, in the 17th century, the Worshipful Company of Goldsmiths , for instance, required an apprentice to produce a masterpiece under their supervision at a "workhouse" in Goldsmiths' Hall . The workhouse had been set up as part of

3619-412: The interconnectness of all phenomena. He held that the chanting of the nembutsu influenced all people and all things. He began a register where people would sign up and commit to a certain number of nembutsu recitations per day, the idea being that all people in the register would receive the collective benefit of these combined recitations. This practice became popular, and even the Japanese emperor entered

3696-636: The lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and think of me even ten times should not be born there, may I not attain perfect enlightenment. Excluded, however, are those who commit the five grave offenses and abuse the Right Dharma. 19. If, when I attain buddhahood, sentient beings in the lands of the ten directions who awaken aspiration for enlightenment, do various meritorious deeds, and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by

3773-524: The lay literatus Peng Shaosheng (1740–1796) wrote on nianfo from a Huayan perspective, seeing Amitabha and Vairocana as the same Buddha, and as identical with the “one true mind” taught in Huayan. This teaching became known as the "Huayan-nianfo". Nianfo remains a central practice of Chinese Buddhism. Master Yinguang (1861-1941) was particularly influential in the modern revival of Pure Land nianfo practice, drawing tens of thousands of students and leading

3850-620: The lower level). Shandao also practiced visualizations taught in the Amitayus Contemplation Sutra and taught this method of Buddha recollection to his disciples. The recitation of the nianfo was particularly critical for the dying and it quickly became a major deathbed practice in Chinese Buddhism . For example, in " The Meritorious Dharma Gate of the Samādhi Involving Contemplation of

3927-471: The main focus of Amitabha 's Primal Vow . In the comparatively short Chapter 4, Shinran begins by writings about nature of Amitabha as the Dharmakaya itself, and that those who attain shinjin are assured of Nirvana . Noteworthy is the quote at the beginning of the chapter: After the introduction, Shinran writes about the idea, first posited by Hōnen, about Amitabha 's intent to lead all beings to

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4004-521: The name of Amitabha in one's mind as an image of the sound. He argued that the name of Amitabha contained the full reality of that Buddha and as such, one could contemplate the Buddha by just contemplating the name. The main innovation of Tanluan's student Daochuo was that he argued that the world was entering the " last days of the Dharma ". In this degenerate era, practices which relied solely on "self-power" ( zìlì 自力), were no longer effective. As such,

4081-552: The nembutsu as the supreme practice, he did not actually teach that only the oral recitation of the nembutsu was useful. He merely taught that this was the simplest, most accessible and effective practice taught by the Buddha. It was the only one that always works. As Jones writes, for Hōnen "to become a buddha, one first needed to be reborn in the Pure Land, and for this the oral nenbutsu was the only reliable expedient. One thus had to begin with it. After one had established oneself in this practice with firm faith, one could then reintroduce

4158-420: The nembutsu in his Ōjōyōshū ( Essential Anthology on Attaining Rebirth ), which argues that the nembutsu is the most efficacious practice in this time of Dharma decline ( mappō ). For Genshin, meditative nembutsu as a visualization was most important. This meant contemplating the physical form of Amitābha, though if that is too difficult for someone, they could just visualize one of his physical features, like

4235-602: The nianfo ( na-mo a-mi-tuo fo ) was standardized by a later Pure Land patriarch, Fazhao (died c. 820). Fazhao also promoted the melodic "five stage nianfo" (五會念佛) method, and he taught nianfo at the imperial court . This method involves five different ways of chanting the nianfo phrase: in a slow sonorous way, slow but rising in pitch, moderate tempo, gradually accelerating in tempo, and lastly to chant only Amituofo very rapidly. Later Chinese Pure Land patriarchs were known for their syncretism of nianfo recitation with Chan meditation. The "dual path of Chan and Pure Land cultivation"

4312-523: The nianfo as a meditation tool and as a way to attain samādhi . Modern Chan masters like Xūyún (1840?–1959) also taught nianfo it as a kind of Chan huàtóu practice. Korean Buddhism traditionally sees the practice of nianfo as part of “Three Gates” (K.: sammun) doctrine. This teaching places nianfo alongside Seon (Zen) meditation and doctrinal study as necessary parts of a holistic Buddhist practice. The three are considered to be mutually reinforcing elements of Buddhist cultivation, like three legs on

4389-445: The only truly effective method to achieve Buddhahood was to practice nianfo and rely on the "other power" ( tālì 他力) of Amitabha. Like Tanluan, Daochuo recommended a simple practice of meditating on the name of Amitabha (rather than focusing on complex visualizations). He also introduced the practice of counting one's nianfo contemplations with the beads of a mala . While these early Chinese Pure Land authors taught nianfo as mostly

4466-470: The oral repetition of the name of Amitābha through the phrase "Homage to Amitabha Buddha" ( Ch : 南無阿彌陀佛, Mandarin : Nāmó Āmítuófó, Jp : Namu Amida Butsu; from the Sanskrit : Namo'mitābhāya Buddhāya). It can also refer to that phrase itself, in which case it may also be called the nianfo, or "The Name" (Japanese: myōgō 名号). In most extant Pure Land traditions, faithfully reciting the name of Amitābha

4543-539: The practice of Mahāyāna buddhānusmṛti rapidly spread to Central Asia , Southeast Asia , and East Asia as well. Hajime Nakamura writes that in the Indian Pure Land sūtras, Mindfulness of the Buddha ( buddhānusmṛti ) is the essential practice and consists of meditating upon Amitābha Buddha. Further, the practice of dedicating one's merit attained through such practices toward rebirth in a Buddha's pure buddha-field ( Sanskrit : viśuddhabuddhakṣetra ) became

4620-424: The practice of it. Shinran then discuss the nature of shinjin, and describes it as the "mind aspiring for great enlightenment" in a transcendent, crosswise manner, as opposed to the direct manner found in self-oriented practices. Here Shinran reiterates the point that if one abandons "sundry practices" and entrusts themselves to Amitabha for one thought-moment, they will attain a state of shinjin and their birth in

4697-533: The practice of nianfo (in Japanese: nembutsu ) were adopted into Japanese Buddhism . One of the earliest accounts of Japanese nembutsu practice is found in the works of Chikō (709–770 or 781), a monk of the Sanron ( East Asian Madhyamaka ) school. Chikō's commentary on Vasubandhu's Pure Land Treatise divides nembutsu into two main categories: meditative and vocal. The meditative nembutsu involved either visualizing

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4774-410: The practice of nianfo as a way to achieve rebirth in the Pure Land of Amitabha. Tanluan taught that through the practice of nianfo, which included visualizing Amitabha and reciting Amitabha's name with faith, one could tune into the "other power" of this Buddha, which could purify one's mind and take one to the Pure Land of Sukhavati . Tanluan also taught that one could practice nianfo by simply holding

4851-402: The qualities of his pure land , Sukhāvatī , but rather briefly describes the repetition of the name of Amitābha as a means to enter his realm through meditation. Bodhisattvas hear about the Buddha Amitabha and call him to mind again and again in this land. Because of this calling to mind, they see the Buddha Amitabha. Having seen him they ask him what dharmas it takes to be born in the realm of

4928-495: The register. Hōnen (1133–1212) is perhaps the most important figure in the history of Japanese nembutsu practice. His study of Pure land literature, especially Shandao, convinced him that Pure Land practice was the only effective practice for the degenerate age. This view led to various reactions among other Buddhist schools at the time and Hōnen's sect was fiercely attacked at times. The Tendai school argued that this teaching disparaged other Buddhist practices and managed to have

5005-793: The simple nianfo methods, though he taught simple and complex methods according to his student's needs. The practice of nianfo was also widely practiced in other schools of East Asian Buddhism, including in the Chan / Zen traditions and in the Tiantai (Lotus) and Huayan ( Avatamsaka ) schools. Tiantai nianfo practices were part of the tradition since its founding by Zhiyi . Later figures like Shěngcháng (959–1020), Sìmíng Zhīlǐ , (960–1028), and Ciyun Zunshi (964–1032) popularized nianfo practice by founding lay "lotus societies" ( lianshe ). Tiantai authors also wrote works on Pure land nianfo practice like Zōngxiǎo's (1151–1214) Lèbāng wénlèi 樂邦文類 ( Anthology of

5082-472: The six chapters, and mostly quotes from the Larger Sutra of Immeasurable Life to explain that encountering a Buddha is extremely rare and auspicious for all beings, and that Shakyamuni Buddha's appearance in the world was expressly to propound the Pure Land teachings. This chapter delves in more detail the basis for Pure Land Buddhist thought namely: Later the chapter quotes at length passages from

5159-486: The sufferings of samsara . In some contexts, the term nianfo can also refer to other meditative practices, such as various visualizations or the recitations of other phrases, dharanis , or mantras associated with Pure Land Buddhism, the Buddha Amitābha and his attendant bodhisattvas . Mindfulness of the Buddha ( buddhānusmṛti ) is a practice which can be found in the Early Buddhist Texts as part of

5236-541: The term niànfó also came to refer to Amitabha's name itself. While Shandao taught these auxiliary practices, he also held that reciting Amitabha's name ten times was sufficient for rebirth in Sukhavati. In spite of this, constant lifelong practice was still considered useful by the Pure Land tradition, since one could improve one's stage of rebirth in the Pure Land and thus achieve Buddhahood faster once there (while those who did no practice at all would likely be born in

5313-430: The term is ambiguous and can also mean to recite texts aloud so as to memorize them as well as meaning "a moment in time". In China, nianfo became an important "dharma-gate" (fǎmén 法門), taught by numerous traditions and Buddhist masters. Perhaps one of the earliest well known Chinese practitioners of nianfo was Huiyuan , who practiced mindfulness of the Buddha as taught in the Pratyutpanna Samādhi Sūtra so as to have

5390-517: The world had entered the era of the decline of the Dharma ( mappō ) and that only the Pure land practice of reciting the nembutsu was useful for attaining liberation (after rebirth in the Pure Land). Ryōnin's Yūzū Nembutsu sect was the first Japanese Pure Land sect which focused on nembutsu practice. Ryōnin's understanding of the nembutsu was influenced by the Huayan concept of perfect interfusion and

5467-575: The writings of Nagarjuna , Vasubandhu , Shan-tao and Hōnen as well as other Jodo Shinshu Patriarchs in chronological order. Shinran appears to be providing a progression of ideas among Buddhist writers that shows the evolution of Pure Land Buddhism. Among the topics discussed and cited are the recitation of the Amitabha 's name, or nembutsu , the Path of the Bodhisattva , and the nature of

5544-485: The year 1201 and feels he has remained his disciple ever since. He explains that his motivation is to share his joy in finding the Pure Land and hopes that others will take refuge in Amitabha as well. Shinran concludes the Kyogyoshinsho with a passage from the Flower Garland Sutra : Masterpiece Historically, a "masterpiece" was a work of a very high standard produced to obtain membership of

5621-811: The year 1224. It represents a synthesis of various Buddhist sutras in Mahayana literature, including the Larger Sutra of Immeasurable Life , the Nirvana Sutra , the Avatamsaka Sutra and the Mahaprajñaparamita Sutra . In this way, Shinran expounds Jodo Shinshu thought. The work is divided into six chapters, not including the Preface: In addition to frequent quotations from Buddhist sutras, Shinran often quotes

5698-637: Was Kūya (903–972), who wandered throughout the provinces preaching on nembutsu practice. By the end of the 12th century, distinctive sects focused exclusively on the practice of nembutsu as a verbal recitation for the purposes of being reborn in the Pure Land arose. These new Pure Land ( jodo ) schools were part of the New Kamakura Buddhism. They include Honen's (1133–1212) Jōdo-shū , Shinran's (1173–1263) Jodo Shinshu and smaller sects like Ryōnin's (1072–1132) Yūzū Nembutsu and Ippen's Ji-shu . The new Pure Land schools often held that

5775-399: Was "in early use, often applied to man as the 'masterpiece' of God or Nature". Originally, the term masterpiece referred to a piece of work produced by an apprentice or journeyman aspiring to become a master craftsman in the old European guild system. His fitness to qualify for guild membership was judged partly by the masterpiece, and if he was successful, the piece was retained by

5852-483: Was also practiced in Chinese esoteric Buddhism , though this tradition focused on the use of mantras and dharanis associated with Amitabha instead of the classic non-esoteric nianfo phrase "Namo Amitabha". Chinese translators of esoteric materials translated and composed various texts on Amitabha practice which made use of mantras and dharanis to achieve similar results as Mahayana nianfo practice (such as rebirth in

5929-444: Was used. The best-known example today is Richard Wagner 's opera Die Meistersinger von Nürnberg (1868), where much of the plot is concerned with the hero's composition and performance of a "masterpiece" song, to allow him to become a meistersinger in the (non-commercial) Nuremberg guild. This follows the surviving rulebook of the guild. The practice of producing a masterpiece has continued in some modern academies of art, where

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