Pure Land

This source names Pure Land directly: "adherents, broken down as Jodo (Pure Land) about 22 million, Nichiren about 11 million, Shingon about 5.5 million, Zen about 5.3 million and Tendai about 2.8 million, with temple counts including..."

This source names Pure Land directly: "Southeast Asia to the Seon and Pure Land masters of Korea and China and the hierarchs and treasure revealers of Tibet."

This source names Pure Land directly: "and its formative influence on later Pure Land teachers."

This source names Pure Land directly: "Its limit is that a claim about the specific Pure Land Buddhist theology behind the Amida Buddha image needs a source examining that directly, not this general overview."

This source names Pure Land directly: "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 Pure Land directly: "Amitabha Buddha's vows and his Pure Land, cited here as primary scripture in its own voice."

This source names Pure Land directly: "paths such as rebirth in the Pure Land or Tusita heaven rather than toward an approaching collective millennium."

This source names Pure Land directly: "Ojoyoshu, Essentials of Birth in the Pure Land, is a three fascicle treatise the Tendai monk Genshin completed in 985 at Yokawa, a remote area of Mount Hiei he had retired to a few years earlier to..."

This source names Pure Land directly: "nder whom Shinran himself first studied Pure Land practice."

This source names Pure Land directly: "and it became central to East Asian Pure Land Buddhism as evidence that the present age already exhibits every mark of decline."

This source names Pure Land directly: "texts describing Amitabha Buddha's Pure Land, together with Gomez's own critical introduction to Pure Land Buddhist thought."

Huiyuan gathered a company at Mount Lu in 402 to vow rebirth in Amitabha's Pure Land, the event the tradition takes as its Chinese beginning.

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

Rebirth in the Pure Land is described as birth from a lotus, the flower opening at a term set by the strength of the devotee's faith, so the image is the doctrine of the school in one figure.

Honen made the recitation the sole necessary practice, and that is the break which founded the school.

The White Lotus began as a lay Pure Land devotional association before the name was applied by the Chinese state to a much wider range of movements it wished to proscribe. The devotional origin is Pure Land; most of what the label later covered was not.

Anatta, that there is no permanent unchanging self, is affirmed across Buddhist schools, including this tradition.

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

Rebirth in the Pure Land as the assured route to buddhahood is this tradition's central soteriological claim.

Pure Land narrows chanting to the name of Amitabha, Namo Amituofo or Namu Amida Butsu, recited in trust rather than accumulated as merit, on the ground that in a degenerate age reliance on his vow is surer than one's own effort.

Dependent origination, that phenomena arise in dependence on conditions, is the central explanatory principle shared across Buddhist schools, including this tradition.

Dukkha, the unsatisfactoriness of conditioned existence and the first Noble Truth, is affirmed across Buddhist schools, including this tradition.

The Larger Sukhavativyuha Sutra, recounting Amida Buddha's vows as the monk Dharmakara, is this tradition's founding scripture.

The reckoning of the latter age is what makes the Pure Land path necessary rather than merely available: in an age in which the disciplines fail, the Buddha's vow is the remaining route.

Nirvana, the cessation of craving and the end of rebirth, is the shared goal named across Buddhist schools, including this tradition.

Samsara, the beginningless round of rebirth from which the Buddhist path seeks release, is affirmed across Buddhist schools, including this tradition.

His commentary on the Contemplation Sutra set the shape of Chinese Pure Land teaching.

Reliance on Amida Buddha's other-power through the nembutsu, rather than self-power, is this tradition's central teaching.

The Four Noble Truths, the Buddha's foundational diagnosis of suffering and its cure, are affirmed as the basis of the path across Buddhist schools, including this tradition.

The Noble Eightfold Path, the fourth Noble Truth's prescribed practice, structures the path across Buddhist schools, including this tradition.

Going for refuge in the Buddha, Dharma and Sangha is the formula of Buddhist identity across schools, including this tradition.

The three marks, impermanence, unsatisfactoriness and non-self, are held as characteristics of all conditioned things across Buddhist schools, including this tradition.

Karma, action and its consequence, is affirmed as the mechanism of rebirth across Buddhist schools, including this tradition.

Non-injury is held in the Pure Land schools.

The three poisons are held in the Pure Land schools, and the sutra's address to beings who cannot free themselves of them is the premise of the vow.

Impermanence is held in the Pure Land schools.

Buddha-nature is held in the Pure Land schools, and birth in the Pure Land is presented as the condition under which it can at last be realised rather than as a substitute for realising it.

Giving is held in the Pure Land schools, and Amida's transfer of merit to beings is described in the same terms: a gift made without expectation of return.

Dharma is held in the Pure Land schools, and the tradition's claim is about which part of it remains practicable now rather than about what it contains.

Collected absorption is held in the Pure Land schools, and the visualisation practices of the Contemplation Sutra are its Pure Land form, alongside and earlier than the recitation practice the tradition became identified with.

The five aggregates are held in the Pure Land schools.

The four immeasurables are held in the Pure Land schools, and Amida's vow is presented as compassion carried to the limit the term names.

The six realms are held in the Pure Land schools, and the Pure Land is described as outside them.

The perfections are held in the Pure Land schools as the bodhisattva path, fulfilled by Amida across incalculable time, and the vow is the transfer of that fulfilment to beings who cannot complete it themselves.

The two truths are held in the Pure Land schools as part of the Mahayana inheritance.