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Pure Land Buddhism

Pure Land Buddhism (Chinese: 淨 ⼟ 宗 ; pinyin: Jìngtǔzōng;
Japanese: 浄⼟仏教 Jōdo bukkyō; Korean: Korean:  정토종;
RR: Jeongto-jong; Vietnamese: Tịnh Độ Tông), also referred to as
Amidism in English,[1][2] is a broad branch of Mahayana
Buddhism and one of the most widely practiced traditions of
Buddhism in East Asia. Pure Land is a tradition of Buddhist
teachings that are focused on the Buddha Amitābha. The three
primary texts of the tradition, known as the "Three Pure Land
Sutras", are the Longer Sukhāvatīvyūha Sūtra (Infinite Life Sutra),
Amitayurdhyana Sutra (Contemplation Sutra) and the Shorter
Sukhāvatīvyūha Sūtra (Amitabha Sutra). Amitābha and his attendant bodhisattvas
Avalokiteśvara (right) and
Pure Land oriented practices and concepts are found within basic Mahāsthāmaprāpta (left)
Mahāyāna Buddhist cosmology, and form an important component
of the Mahāyāna Buddhist traditions of China, Japan, Korea, Tibet
and Vietnam. The term "Pure Land Buddhism" is used to describe both the Pure Land soteriology of Mahayana
Buddhism, which may be better understood as "Pure Land traditions" or "Pure Land teachings," and the separate Pure
Land sects that developed in Japan from the work of Hōnen. Pure Land Buddhism is built on the belief that we will
never have a world which is not corrupt, so we must strive for re-birth in another plane, referred to as the "Pure
Land".[3]

Contents
Early history
History in India
Pure Land sutras
Early history in China
The Pure Land
Meditation
Mindfulness of Amitābha Buddha
Pure Land Rebirth Dhāraṇī
Visualization methods
Going to the Pure Land
Variance between traditions
Indian Buddhism
Chinese Buddhism
Tibetan Buddhism
Japanese Buddhism
See also
Reference
Further reading
External links

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Early history

History in India
The Pure Land teachings were first developed in India, and were
very popular in Kashmir and Central Asia, where they may have
originated.[4] Pure Land sutras were brought from the Gandhāra
region to China as early as 147 CE, when the Kushan monk
Lokakṣema began translating the first Buddhist sūtras into
Chinese.[5] The earliest of these translations show evidence of
having been translated from the Gāndhārī language, a Prakrit.[6]
There are also images of Amitābha with the bodhisattvas
Avalokiteśvara and Mahāsthāmaprāpta which were made in
Gandhāra during the Kushan era.[7]

In the Buddhist traditions of India, Pure Land doctrines and

practices were disseminated by well-known exponents of the
Statue of Amitābha Buddha seated in
Mahāyāna teachings, including Nāgārjuna and Vasubandhu.[8] Pure meditation. Borobudur, Java, Indonesia.
Land schools arose because of the belief that humans were
becoming incapable of Dharma, emphasizing that humans needed
help from another power; that power being Amitābha Buddha.[9]
Although Amitābha is honored and venerated in Pure Land
traditions, this was clearly distinguished from worship of the Hindu
gods, as Pure Land practice has its roots in the Buddhist ideal of the
bodhisattva.[10]

Pure Land sutras

The three principal Pure Land sūtras are the Longer
Sukhāvatīvyūha Sūtra, Amitayurdhyana Sutra and the Shorter
Sukhāvatīvyūha Sūtra.[11] These sutras describe Amitābha and his
Pure Land of Bliss, called Sukhavati. Also related to the Pure Land
tradition is the Pratyutpanna Samādhi Sūtra, which gives an early
description of the practice of reciting the name of Amitābha as a
meditation method, although it does not enumerate any vows of
Amitābha or the qualities of Sukhāvatī.

Bodhisattvas hear about the Buddha Amitābha and

Mount Lu, where the Chinese Pure Land
call him to mind again and again in this land. Because tradition was founded.
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 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."[12]

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In addition to these sutras, many other Mahāyāna texts also feature Amitābha, and a total of 290 such works have been
identified in the Taishō Tripiṭaka.[13]

Andrew Skilton writes that the descriptions of Sukhāvatī given in the Sukhāvatīvyūha 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 visualization meditation, and also gives an
impression of a magical world of intense visual and sonorous delight.[14]

In the Infinite Life Sutra, Gautama Buddha begins by describing to his attendant Ānanda a past life of the buddha
Amitābha. He states that in a past life, Amitābha was once king who renounced his kingdom, and became a monastic
bodhisattva named Dharmākara ("Dharma Storehouse").[15] Under the guidance of the buddha Lokeśvararāja ("World
Sovereign King"), innumerable buddha-lands throughout the ten directions were revealed to him.[15] After meditating
for five eons as a bodhisattva, he then made a great series of vows to save all sentient beings, and through his great
merit, created the realm of Sukhāvatī ("Ultimate Bliss").[15][16] This land of Sukhāvatī would later come to be known as
the Pure Land (Chinese: 淨⼟) in Chinese translation.

Early history in China

The Pure Land teachings first became prominent in China with the
founding of Donglin Temple at Mount Lu (Chinese: 廬 ⼭ ) by
Huiyuan (Chinese: 慧遠) in 402. As a young man, Huiyuan practiced
Daoism, but felt the theories of immortality to be vague and
unreliable, and unrepresentative of the ultimate truth.[17] Instead,
he turned to Buddhism and became a monk learning under Dao'an
(Chinese: 道安). 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 White Lotus Society (Chinese: ⽩ 蓮
Book open to the Chinese version of the 社 ).[18] They accepted the Shorter Sukhāvatīvyūha Sūtra and the
Shorter Sukhāvatīvyūha Sūtra with
Longer Sukhāvatīvyūha Sūtra as their standards among the
Japanese annotations.
Buddhist sūtras, and they advocated the practice of reciting the
name of Amitābha Buddha in order to attain rebirth in the western
pure land of Sukhāvatī.[19] The Mount Lu is regarded as the among the most sacred religious sites of the Pure Land
Buddhist tradition,[20] and the site of the first Pure Land gathering.[21]

The Pure Land teachings and meditation methods quickly spread throughout China and were systematized by a series
of elite monastic thinkers, namely Tanluan, Daochuo, Shandao, and others. The main teaching of the Chinese Pure
Land tradition is based on focusing the mind with Mindfulness of the Buddha (Skt. buddhānusmṛti) through recitation
of the name of Amitābha Buddha, so as to attain rebirth in his pure land of Sukhāvatī.[22] Early Pure Land as practiced
in China by Tanluan is described as follows:

[Tanluan] describes the visualization of Amitābha and Sukhāvatī in minute detail, he regards the
invocation of the Buddha's name as a spell working in the inconceivable realm (acintya-dhātu), and he
describes how the realized Pure Land devotee manifests human (nirmita) bodies in all times and places.
His knowledge of Buddhism is deep. He uses over twenty sūtras and more than a dozen śāstras to argue
his case. There are eighty-one references to the Mahāprajñāpāramitāupadeśa alone, and twenty-one
references to the Chinese Mādhyamaka Master Sengchao, none of them trivial or out of place.[23]

At a later date, the Pure Land teachings spread to Japan and slowly grew in prominence. Genshin (942–1017) caused
Fujiwara no Michinaga (966-1028) to accept the Pure Land teachings. Hōnen (1133–1212) established Pure Land
Buddhism as an independent sect in Japan known as Jōdo-shū. Today Pure Land is an important form of Buddhism in

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Japan, China, Korea, and Vietnam. Pure Land schools make up almost 40 percent of Japanese Buddhism practitioners
with the most temples, second to Chan schools. These schools were influenced by the thought that humans could no
longer understand the dharma by themselves.[24]

The Pure Land

Contemporary Pure Land traditions see Amitābha expounding the Dharma in his buddha-field (Skt. buddhakṣetra), or
"pure land", a region offering respite from karmic transmigration. Amitābha's pure land of Sukhāvatī is described in
the Longer Sukhāvatīvyūha Sūtra 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.[25] In Pure Land
traditions, entering the Pure Land is popularly perceived as equivalent to the attainment of enlightenment. Upon entry
into the Pure Land, the practitioner is then instructed by Amitābha Buddha and numerous bodhisattvas until full and
complete enlightenment is reached. This person then has the choice of returning at any time as a bodhisattva to any of
the six realms of existence in order to help all sentient beings in saṃsāra, or to stay the whole duration, reach
buddhahood, and subsequently deliver beings to the shore of liberation.

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 Akṣobhya's pure land of Abhirati is to the east. Though
there are other traditions devoted to various Pure Lands, each of Pure Lands except Amitābha's is called by the
different name without calling it pure land, and Amitabha's is by far the most popular. Few Pure Land buddhists have
practiced the harder Pratyutpanna samadhi.

Sutras of Pure Land Buddhism preach that Dharma brings effects equally without distinction of saints or the imperial
family. This is one of the reasons that became most popular among the populace. In addition, it references that
benevolences expecting the reward do not have good deeds, and suggests that good and evil may be interchanged in the
difference of one's situation. Hence, it was thought that menial persons could be released from the underworld like
Hell and arrive at Pure Land easily depending on their good deeds in one's lifetime. However, because this teaching
includes extremely difficult subject matter, various denominations or sects appeared over the interpretation.

Meditation
Charles Luk identifies three meditation practices as being widely used in Pure Land Buddhism.[26]

Mindfulness of Amitābha Buddha

Repeating the name of Amitābha is traditionally a form of mindfulness of the Buddha (Skt. buddhānusmṛti). This term
was translated into Chinese as nianfo (Chinese ： 念 佛 ；Japanese ： nenbutsu), by which it is popularly known in
English. The practice is 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: samādhi).[27] This may be done vocally or mentally, and with or
without the use of Buddhist prayer beads. Those who practice this method often commit to a fixed set of repetitions per
day.[27] According to tradition, the second patriarch of the Pure Land school, Shandao 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" (Chinese: 光明⼤師) by Emperor Gaozong of Tang.[28]

In Chinese Buddhism, there is a related practice called the "dual path of Chan and Pure Land cultivation", which is also
called the "dual path of emptiness and existence."[29] As taught by Nan Huai-Chin, 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.[29]

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Pure Land Rebirth Dhāraṇī

Repeating the Pure Land Rebirth dhāraṇī is another method in Pure
Land Buddhism. Similar to the mindfulness practice of repeating the
name of Amitābha, this dhāraṇī is another method of meditation
and recitation in Pure Land Buddhism. The repetition of this
dhāraṇī is said to be very popular among traditional Chinese
Buddhists.[28] It is traditionally preserved in Sanskrit, and it is said
that when a devotee succeeds in realizing singleness of mind by
repeating a mantra, its true and profound meaning will be clearly
revealed.[28]

namo amitābhāya tathāgatāya tadyathā

amṛt[od]bhave amṛta[siddhambhave] Engraving of a Sanskrit dhāraṇī for
amṛtavikrānte amṛtavikrāntagāmini Amitābha written in the Siddhaṃ script.
gagana kīrtī[kare] svāhā Mogao Caves, Dunhuang, China

The Chinese use a version of this dhāraṇī that was transliterated

from Sanskrit into Chinese characters, called the "Mantra for Birth in the Pure Land" (Chinese: ⽣ 淨 ⼟ 咒 ; pinyin:
Shēng jìngtǔ zhòu)[30] also known as the Pure Land Rebirth Dhāraṇī (往⽣淨⼟神咒 Wangsheng Jingtu Shenzhou).
The translation exists in various forms and this is one commonly used.

Visualization methods
Another practice found in Pure Land Buddhism is meditative contemplation and visualization of Amitābha, his
attendant bodhisattvas, and the Pure Land. The basis of this is found in the Amitayurdhyana Sutra, in which the
Gautama Buddha describes to Queen Vaidehi the practices of thirteen progressive visualization methods,
corresponding to the attainment of various levels of rebirth in the Pure Land.[31] The first of these steps is
contemplation of a setting sun, until the visualization is clear whether the eyes are open or closed.[32] Each progressive
step adds complexity to the visualization of Sukhāvatī, with the final contemplation being an expansive visual which
includes Amitābha and his attendant bodhisattvas.[32] According to Inagaki Hisao, this progressive visualization
method was widely followed in the past for the purpose of developing samādhi.[10] Visualization practises for Amitābha
are also popular in Shingon Buddhism as well as other schools of Vajrayana.

Going to the Pure Land

Practitioners claim there is evidence of dying people going to the pure land, such as:

預知時⾄): some prepare by bathing and nianfo.

Knowing the time of death (
The "Three Saints of the West" (⻄⽅三聖): Amitābha and the two bodhisattvas, Avalokiteśvara on his right and
Mahāsthāmaprāpta on his left, appear and welcome the dying person. Visions of other buddhas or bodhisattvas
are disregarded as they may be bad spirits disguising themselves, attempting to stop the person from entering the
Pure Land.[33]
Records of practicing Pure Land Buddhists who have died have been known to leave śarīra, or relics, after
cremation.
The last part of the body to become cold is the top of the head (posterior fontanelle). In Buddhist teaching, souls who
enter the Pure Land leave the body through the fontanelle at the top of the skull. Hence, this part of the body stays
warmer longer than the rest of the body. The Verses on the Structure of the Eight Consciousnesses (Chinese: ⼋識規矩
補 註 ),[34] reads: "to birth in saints the last body temperature in top of head, to deva in eyes, to human in heart, to
hungry ghosts in belly, to animals in knee cap, to the hells-realm in sole of feet." See also: phowa.

The dying person may demonstrate some, but not necessarily all, of these evidences. For example, his facial expression
may be happy, but he may not demonstrate other signs, such as sharira and dreams.
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When a person dies, at first "good luck at the underworld" is prayed

for the dead person. The next, the family is in mourning during 49
days till the dead person's reincarnation (Pure Land sects may say
"till achieving Pure Land"). It is thought that the great sinner
transmigrates to a beast or a hungry ogre without being able to go
to the Pure Land.

Variance between traditions

In Tibet, which has a Tantric culture, the original Indic general
orientation of seeking rebirth in the Pure Land of any deity was
retained. Tibetan practitioners may also visualize themselves as a
Buddha. By contrast, the Chinese traditions are oriented towards
seeking assistance from an "other-Amitabha Buddha" which is
outside the self, and may consider the Western Pure Land to exist
only in the mind.[35]
Tibetan painting of Amitābha in Sukhāvatī

Indian Buddhism
Regarding Pure Land practice in Indian Buddhism, Hajime Nakamura writes that as described in the Pure Land sūtras
from India, Mindfulness of the Buddha (Skt. buddhānusmṛti) is the essential practice.[36] These forms of mindfulness
are essentially methods of meditating upon Amitābha Buddha.[36] Andrew Skilton looks to an intermingling of
Mahāyāna teachings with Buddhist meditation schools in Kashmir for the rise of Mahāyāna practices related to
buddhānusmṛti, mindfulness of the Buddha:[37]

Great innovations undoubtedly arose from the intermingling of early Buddhism and the Mahāyāna in
Kashmir. Under the guidance of Sarvāstivādin teachers in the region, a number of influential meditation
schools evolved which took as their inspiration the Bodhisattva Maitreya. [...] The Kashmiri meditation
schools were undoubtably highly influential in the arising of the buddhānusmṛti practices, concerned
with the 'recollection of the Buddha(s)', which were later to become characteristic of Mahāyāna
Buddhism and the Tantra.

Chinese Buddhism
Pure Land Buddhism was one of the two main schools of monastic Buddhism that persisted, the other being Chan.
Pure Land Buddhism is considered to be both monastic and lay.[38] Pure Land practice never became a sect of
Buddhism separate from general Mahāyāna practice.[39] In particular, Pure Land and Zen practice are often seen as
being mutually compatible, and no strong distinctions are made.[40] 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.[40] This is because they view recitation as a meditation method used to
concentrate the mind and purify thoughts.[40] Chinese Buddhists widely consider this form of recitation as a very
effective form of meditation practice.[40]

Historically, many Buddhist teachers in China have also taught both Chan and Pure Land together. For example, in the
Ming dynasty, Hanshan Deqing and many of his contemporaries 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.[41]

Tibetan Buddhism

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Tibetan Pure Land Buddhism has a long and innovative history dating from the 8th-9th centuries, the era of the
Tibetan Empire, with the translation and canonization of the Sanskrit Sukhāvatīvyūha sūtras in Tibetan. 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 scriptures, "aspiration prayers to be born in
Sukhāvatī" (Tib. bde-smon), commentaries on the prayers and the sūtras, and meditations and rituals belonging to the
Vajrayāna tradition. The incorporation of phowa (mind transference techniques) in pure-land meditations is textually
attested in the 14th century, in The Standing Blade of Grass (Tib. 'Pho-ba 'Jag-tshug ma), a terma text allegedly
dating to the time of the Tibetan Empire. A good number of Buddhist treasure texts are dedicated to Amitābha and to
rituals associated with his pure-land, while the wide acceptance of phowa in Tibetan death rituals may owe its
popularity to Pure Land Buddhism promoted by all schools of Tibetan Buddhism.[42]

There are many treasure texts associated with Tibetan Pure Land Buddhism [43] and tertön Longsal Nyingpo (1625–
1682/92 or 1685–1752) of Katok Monastery revealed a terma on the pure land.[44] This terma entailed phowa during
the bardo of dying, sending the Mind Stream to a pure land.

Gyatrul (b. 1924),[45] in a purport to the work of Karma Chagme (Wylie: Karma Chags-med, fl. 17th century), rendered
into English by B. Alan Wallace (Chagmé et al., 1998: p. 35), states:

It is important to apply our knowledge internally. The Buddha attained enlightenment in this way. The
pure lands are internal; the mental afflictions are internal. The crucial factor is to recognize the mental
afflictions. Only by recognizing their nature can we attain Buddhahood.[46]

Japanese Buddhism
In Japanese Buddhism, Pure Land teachings developed into independent institutional sects, as can be seen in the
Jōdo-shū, Jōdo Shinshū, Yūzū-nembutsu-shū, and Ji-shū.[47] The term used in the Japanese culture differentiates
from the common Chinese and Indian theologies, as the term was used before Buddhism had arrived in Japan as an
alternate expression for "heaven".

The majority of the important schools of Japanese Buddhism developed in the middle ages, between the twelfth and
fourteenth centuries. However they were mostly influenced by the Tendai school (Chinese: Tientai in the sixth century)
as their founding monks were all trained originally in the school. Its teachings were based on the Lotus Sūtra and
Mahāyāna Nirvāṇa Sūtra, encompassing a wide range of teachings and eclectic practices of austerities. [48]

Strong institutional boundaries exist between sects which serve to clearly separate the Japanese Pure Land schools
from the Japanese Zen schools.[40] One notable exception to this is found in the Ōbaku Zen school, which was founded
in Japan during the 17th century by the Chinese Buddhist monk Ingen (Chinese Yinyuan Longqi). The Ōbaku school of
Zen retains many Chinese features such as mindfulness of Amitābha through recitation and recitation of the Pure Land
sūtras.[49]

Upon encountering Japanese Pure Land traditions which emphasize faith, many westerners saw outward parallels
between these traditions and Protestant Christianity. This has led many western authors to speculate about possible
connections between these traditions.[50] However, the cosmology, internal assumptions, and underlying doctrines
and practices are now known to have many differences.[50]

See also
Faith in Buddhism
Ippen
Transfer of merit
Vyuha

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Pure land

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34. Taishō Tripiṭaka 1865
35. Chen, Shu-Chen; Groner, Paul (2007). "Cultural Change of Indian Pure Land Buddhist Teaching in Chinese and
Tibetan Buddhism" (http://search.lib.virginia.edu/catalog/libra-oa:4284). UVA Library | Virgo. Retrieved
2017-08-06. An extensive comparison of Pure Land Buddhism in India, China, and Tibet.
36. Nakamura, Hajime. Indian Buddhism: A Survey with Bibliographical Notes. 1999. p. 205
37. Skilton, Andrew. A Concise History of Buddhism. 2004. p. 162
38. Feuchtwang, Stephan. "Chinese Religions". Woodhead, Linda; Partridge, Christopher; Kawanami, Hiroko.
Religions in the Modern World. 3rd ed. Routledge. 2016. pg. 155
39. Sharf, Robert (2002). On Pure Land Buddhism and Pure Land/Chan Syncretism in Medieval China (https://web.ar
chive.org/web/20120426051610/http://buddhiststudies.berkeley.edu/people/faculty/sharf/documents/Sharf2003.%
20TP%20Chan%20and%20Pure%20Land.pdf), T`oung Pao Vol. 88 (4-5), 283-285
40. Prebish, Charles. Tanaka, Kenneth. The Faces of Buddhism in America. 1998. p. 20
41. Keown, Damien. A Dictionary of Buddhism. 2003. p. 104
42. Luminous Bliss: A Religious History of Pure Land Literature in Tibet, 2013, by Georgios T. Halkias, University of
Hawaii Press.
43. Luminous Bliss: A Religious History of Pure Land Literature in Tibet, 2013, by Georgios T. Halkias, University of
Hawaii Press, chapter 5.
44. Khadro, Chagdud (1998, 2003). P'howa Commentary: Instructions for the Practice of Consciousness Transference
as Revealed by Rigzin Longsal Nyingpo. Junction City, CA: Pilgrims Publishing
45. Source: biography (http://www.tashicholing.org/Gyatrul.html) (accessed: August 26, 2013)
46. Chagmé, Karma (author, compiler); Gyatrul Rinpoche (commentary) & Wallace, B. Alan (translator) (1998). A
Spacious Path to Freedom: Practical Instructions on the Union of Mahamudra and Atiyoga. Ithaca, New York,
USA: Snow Lion Publications. ISBN 978-1-55939-071-2; ISBN 1-55939-071-9, p.35
47. Guide on Buddhism for America (http://www.buddhistteaching.org/guide-on-buddhism/%20Guide%20on%20Budd
hism)
48. Woodhead, Linda. Religions in the Modern World, 3rd Edition. Routledge, 2016. [Chegg].
49. Baroni, Helen Josephine. Iron Eyes: The Life and Teachings of the Ōbaku Zen master Tetsugen Dōko. 2006. pp.
5–6
50. Bloom, Alfred. The Shin Buddhist Classical Tradition. 2013. p. xii

Further reading
Amstutz, Galen (1998). The Politics of Pure Land Buddhism in India (https://www.jstor.org/stable/3270334),
Numen 45 (1), 69-96  – via JSTOR (subscription required)
Inagaki, Hisao, trans. (2003), The Three Pure Land Sutras (https://web.archive.org/web/20140512124959/http://w
ww.bdk.or.jp/pdf/bdk/digitaldl/dBET_ThreePureLandSutras_2003.pdf) (PDF), Berkeley: Numata Center for
Buddhist Translation and Research, ISBN 1-886439-18-4, archived from the original (http://www.bdk.or.jp/pdf/bdk/
digitaldl/dBET_ThreePureLandSutras_2003.pdf) (PDF) on May 12, 2014
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. Pure Land Sutras (https://archiv
e.org/details/buddhistmahy02cowe)
Shi Wuling: In one Lifetime: Pure Land Buddhism (https://web.archive.org/web/20090326200501/http://www.abrc.o
rg.au/eBooks/In%20One%20Lifetime%20Pure%20Land%20Budhism.pdf), Amitabha Publications, Chicago 2006.
ISBN 9781599753577
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12/2/2019 Pure Land Buddhism - Wikipedia

Halkias, Georgios and Richard Payne. Pure Lands in Asian Texts and Contexts: An Anthology. University of
Hawaii Press, 2019.
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. [1] (http://www.uhpress.hawaii.edu/p-8933-9780824835903.aspx)
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 original (https://web.
archive.org/web/20100707011447/http://www.shin-ibs.edu/documents/pwj3-1/08MOC.pdf)
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 original (https://web.archive.org/we
b/20100707074549/http://www.shin-ibs.edu/documents/pwj3-3/11MC3.pdf)
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 original (https://web.archive.org/web/20
100707020301/http://www.shin-ibs.edu/documents/pwj3-4/13MC4.pdf)
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 original (https://web.archi
ve.org/web/20100707044510/http://www.shin-ibs.edu/documents/pwj3-2/08SM2.pdf)
Kenneth Tanaka (1989). Bibliography of English-language Works on Pure land Buddhism: Primarily 1983-1989,
Pacific World Journal, New Series, Number 5, 85-99. PDF (http://www.shin-ibs.edu/documents/pwj-new/new5/10T
anaka.pdf)

External links
Jodo Shu official website (http://www.jodo.org/about_plb/what_plb.html)
Pure Land Buddhism official website (http://www.purelandbuddhism.org/)

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