Jodo Shinshu

This source names Jodo Shinshu directly: "and the later Ikko-ikki leagues of Jodo Shinshu believers who fought Oda Nobunaga through the 1570s."

This source names Jodo Shinshu directly: "Press book is his academic history of Jodo Shinshu, the Shin Buddhist school founded on Shinran's teaching, as it developed and institutionalized during the medieval period in Japan."

This source names Jodo Shinshu directly: "is Shinran's own foundational text of Jodo Shinshu, Pure Land Buddhism, setting out the doctrine of salvation through Amida Buddha's other power and faith rather than self effort."

This source names Jodo Shinshu directly: "grave in most Japanese Buddhist sects (Jodo Shinshu being the standard exception), inscribed with the deceased's posthumous Buddhist name and, typically, Sanskrit-derived characters (bonji)..."

This source names Jodo Shinshu directly: "teachings of Shinran, foundational to Jodo Shinshu Buddhism; the atlas records no publisher and no exact publication year because it survives through manuscript transmission rather than a single..."

This source names Jodo Shinshu directly: "study of the Ikko-ikki, leagues of Jodo Shinshu Buddhist priests, peasants and local warriors organized under the Honganji temple network in late Muromachi and Sengoku period Japan, published by the..."

Shinran's reading of the Pure Land teaching, carried by a married priesthood rather than a monastic one.

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Danced in the temple grounds at Obon by the congregation and the neighbourhood together, a seasonal custom the temple hosts rather than a rite it performs.

The household altar is central to Shin practice, and what stands in it is the name of the Buddha rather than a figure of him.

Shin ministers are not monastics and marry. The robe is reduced to the wagesa, a narrow band hung at the neck over ordinary dress, which says in cloth that this is a tradition of householders.

Shinran took the recitation to be thanksgiving for a deliverance already given rather than a practice that earns one, so the same six syllables are said for the opposite reason and counting them is beside the point.

Shin teaching holds that the ordinary person cannot keep the precepts, and that this incapacity is the reason the vow of Amida was made rather than an obstacle to relying on it.

Shin priests had married since the founder himself did, six centuries before the decree, so the law removed a legal disability the school had never accepted rather than permitting something new to it.

Shin teaching holds that the practices of self power, diligence among them, cannot carry a being to the Pure Land, and that entrusting to the vow of Amida does what effort cannot.

Giving is held in Jodo Shinshu, and the tradition reframes what it is for: an act done in gratitude for a deliverance already assured, not a contribution toward one still to be earned.

Amida Buddha's own bodhisattva vows as Dharmakara, fulfilled in the Pure Land's founding, are this school's scriptural basis.

Shinran identifies the entrusting mind given by Amida with buddha-nature, so what is received is not a substitute for awakening but its actual ground.

The Larger Sukhavativyuha Sutra's account of Amida's vows is the scriptural basis Shinran builds on in the Kyogyoshinsho, this school's founding text.

Shinran's whole position rests on the latter age: in an age in which the disciplines no longer work, self-power is not merely difficult but a form of self-deception, and only the Buddha's vow remains.

Birth in the Pure Land is not itself the goal but the condition of attaining nirvana, which follows there without obstruction.

Held today by the Takada school specifically, one of several branches descending from Shinran. It is linked to Jodo Shinshu as a whole rather than to any one branch, since Shinran is the founder Jodo Shinshu traces its teaching back to, regardless of which branch currently holds a given portrait of him.

Shinran's Kyogyoshinsho radicalizes tariki into this school's founding doctrine, that even the nembutsu itself is Amida's working rather than the practitioner's own merit.

Refuge is affirmed, and taken in a form in which the Buddha's vow rather than the practitioner's resolve carries the weight.

Meditative absorption is not rejected as a teaching in Jodo Shinshu, but Shinran holds it beyond the capacity of the ordinary being of this age and treats its pursuit as self-power. The tradition's practice is the saying of the name in gratitude, not attainment.

Jodo Shinshu does not deny the perfections. It denies that a being of this age can practise them to effect, and holds that undertaking them as one's own contribution is self-power, which obstructs rather than helps. They are Amida's practice, fulfilled and transferred, not the devotee's.

Non-injury is held in Jodo Shinshu as a Buddhist precept, without the monastic frame the school set aside: Shinshu clergy marry and its priests have not taken the monastic code since Shinran.

The three poisons are held in Jodo Shinshu, and the teaching is addressed precisely to the being who cannot remove them.

Not-self is held in Jodo Shinshu.

Impermanence is held in Jodo Shinshu.

Buddhahood is held in Jodo Shinshu, and Shinran's position is that birth in the Pure Land is itself the attainment of it rather than a further stage on the way to it.

Dependent origination is held in Jodo Shinshu.

Dharma is held in Jodo Shinshu.

Suffering is held in Jodo Shinshu.

Karma is held in Jodo Shinshu, and Shinran presses it further than most: the karmic condition of the ordinary being is held to be so complete that no act of that being can be a cause of liberation.

Samsara is held in Jodo Shinshu, and the tradition's account of the ordinary being caught in it without means of escape is the ground of its whole teaching.

The five aggregates are held in Jodo Shinshu.

The four truths are held in Jodo Shinshu as the Buddha's teaching.

The eightfold path is held in Jodo Shinshu as the Buddha's teaching, and is not the path the school sets before its followers: Shinran holds that a being of this age cannot walk it, which is why the vow was made.

The six realms are held in Jodo Shinshu.

The three marks are held in Jodo Shinshu.

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Entity-backed identity for the language enum value this record already carries, resolved to the live divinity language entity that value names, per the phase 3 entity-backed browse bucket conversion (docs\design_entity_backed_browse_buckets_20260928.md, owner decisions 2026-09-28, w-bucketconv-divlang2-0929, mapping corrected). The language fact itself, with its own citation, stays on the record unchanged; this relationship only adds the durable entity identity the value already names.