teachings. Shinran considered Amitabha to be the Adi
Buddha, and he emphasizes “other power,” exclusive
nenbutsu,crosswise transcendence (instant and grad-
ual attainment of awakening with Pure Land birth), the
disadvantages of the path of sages, and the advantages
of the Pure Land path. He also emphasized one vehi-
cle (the nenbutsu), the dharma ending age, and that
“confidence” or “faith” is endowed by the Tathagata,
is Buddha-nature, and is the key to liberation.
The last great Pure Land master of the Kamakura
period was IPPENCHISHIN(1239–1289), who studied
under a second-generation disciple of Honen. Ippen
had an awakening while in retreat at Kumanojin-ji and
afterward spread the “dancing nenbutsu” teaching,
which expresses the joy of the liberating power of
Amitabha. The Ji school is based on his teachings.
Although Chinese and Japanese practices and in-
terpretations have developed along different lines,
taken as a whole they help form a rich fabric for the
tapestry of the greater Pure Land tradition.See also:Buddhanusmrti (Recollection of the Bud-
dha); Horyuji and Todaiji; Kamakura Buddhism,
Japan; Nenbutsu (Chinese, Nianfo; Korean, Yo ̆mbul);
Pure Land BuddhismBibliography
Foard, James; Solomon, Michael; and Payne, Richard K.; eds.
The Pure Land Tradition: History and Development.Berke-
ley: Regents of the University of California, 1996.
Haar, B. J. ter. The White Lotus Teachings in Chinese Religious
History.Honolulu: University of Hawaii Press, 1992.
Inagaki, Hisao. The Three Pure Land Sutras.Kyoto: Nagata Bun-
shodo, 1994.
Ono, Gemmyo. “On the Pure Land Doctrine of Tz’u-Min.”
Eastern Buddhist5, nos. 2–3 (1930): 200–210.A. W. BARBERPURELANDSCHOOLS