Other power in the context of "Pure Land"

Jōdo Shinshū (浄土真宗, "The True Essence of the Pure Land Teaching"), also known as Shin Buddhism or True Pure Land Buddhism, is a Japanese tradition of Pure Land Buddhism founded by Shinran (1173–1263). Shin Buddhism is the most widely practiced branch of Buddhism in Japan, and its membership is claimed to include 10 percent of all Japanese citizens. The school is based on the Pure Land teachings of Shinran, which are based on those of earlier Pure Land masters Hōnen, Shandao and Tanluan, all of whom emphasized the practice of nembutsu (the recitation of Amida Buddha's name) as the primary means to obtain post-mortem birth in the Pure Land of Sukhavati (and thus, Buddhahood).

Shinran taught that enlightenment cannot be realized through one’s own self-power (jiriki), whether by moral cultivation, meditation, or ritual practice, but only through the other-power (tariki) of Amida Buddha’s compassionate Vow. Therefore, in Shin Buddhism, the nembutsu is not a meritorious deed or practice that produces merit and liberation, but an expression of joyful gratitude for the assurance of rebirth in the Pure Land, which has already been granted by Amida’s inconceivable wisdom and compassion. Doctrinally, Jōdo Shinshū is grounded in Shinran’s magnum opus, the Kyōgyōshinshō (Teaching, Practice, Faith, and Realization), which presents a comprehensive exegesis of Pure Land thought based on Indian and Chinese Mahāyāna sources. Shinran’s synthesis reframes the Pure Land path as the culmination of Mahāyāna Buddhism, emphasizing ideas like true faith (shinjin), other-power, the abandonment of self-power, the nembutsu of gratitude, and the all-embracing compassion of Amida Buddha's Original Vow.

Ippen Shōnin (一遍上人) 1234/9–1289 was a Japanese Buddhist itinerant preacher (hijiri) whose movement, the Ji-shū (時宗; "Time sect") became one of the major currents of medieval Japanese Pure Land Buddhism. Born in modern Ehime Prefecture, he studied in the Seizan branch of Jōdo-shū before meeting with many Shingon and Tendai associated hijiri and then becoming a wandering holy man himself. During a pilgrimage to the Kumano Shrines, Ippen had an experience which inspired him to spread the Pure Land faith throughout Japan. Accompanied by bands of followers, he traveled throughout Japan teaching that salvation lay in the single-minded invocation of Amida’s Name and that the very moment of recitation unites the reciter with the timeless enlightenment of the Buddha. Ippen traveled over fifteen hundred miles, visiting every major population center and devotional center in Japan, such as Kumano, Zenkōji, Taimadera, and Mt. Kōya.

In his itinerant ministry, Ippen combined the devotional recitation of the nembutsu with ecstatic dancing, and the distribution of ofuda (talismans) inscribed with Amida’s Name, which he handed to people as symbols of faith and rebirth in the Pure Land. His teachings blended the Pure Land ideal of Other-Power with Zen non-dualism and the folk religious practices of wandering ascetics. Rejecting all self-powered efforts and sectarian distinctions, Ippen held that the simple recitation of even a single nembutsu invariably linked one with Amida Buddha's enlightenment, assuring our birth in the Pure Land. Ippen’s radical vision of faith and his insistence that the heart can attain birth in the Pure Land while the body remains in this world gave rise to a popular movement that appealed to all social classes. His life is outlined in the Ippen Hijiri-e, a series of narrative painted scrolls which are the main historical source for his life and activities.

Shinran (親鸞; Japanese pronunciation: [ɕiꜜn.ɾaɴ], May 21, 1173 – January 16, 1263) was a key Japanese Buddhist figure of the Kamakura Period who is regarded as the founder of the Jōdo Shinshū school of Japanese Buddhism. A pupil of Hōnen, the founder of the Japanese Pure Land movement, Shinran articulated a distinctive Pure Land vision that emphasized faith and absolute reliance on Amida Buddha’s other-power.

While Shinran trained as a Tendai monk on Mount Hiei, he lived much of his life as a married Buddhist teacher unlike other Kamakura Buddhist reformers, and he described himself as "neither monk nor layman". Shinran's major work, the Kyōgyōshinshō (Teaching, Practice, Faith, and Realization), is a systematic exposition and defense of Pure Land doctrine. Shinran taught that liberation arises from the entrusting mind (shinjin) awakened through Amida's compassionate power, not from any merit or power of one's own. His interpretation profoundly reshaped the course of Japanese Buddhism and continues to influence East Asian religious thought.

Shinjin (信心) is a central concept in Japanese Pure Land Buddhism which indicates a state of mind which totally entrusts oneself to Amida Buddha's other-power (Japanese: tariki), having utterly abandoned any form of self effort (jiriki) or calculation (hakarai). The term has been variously translated as "faith", "entrusting heart", "true entrusting", "mind of true faith", and so on. It is also often left untranslated in English language publications on Shin Buddhism. It is a key concept in the thought of Shinran (1173–1263), the founder of Jōdo Shinshū. Shinran's concept of shinjin is rooted in the concept of faith found in Indian Pure Land scriptures and in the teachings of the Chinese Pure Land Buddhist masters Tanluan and Shandao, who also emphasized the importance of faith in Amitābha Buddha.

The term Shinjin (Chinese: Xìnxīn) is also used in other Buddhist traditions occasionally, though not as commonly as in Pure Land. The influential early Chan Buddhist poem Xìnxīn Míng (Faith-Mind Inscription) is one example.

In Buddhism, a Pūjā (offering or worship) is a ritual devotional action made to a Buddha, deity or to the Triple Gem. Within the traditional Buddhist framework of karma and rebirth, Pūjās lead to the accumulation of merit (Sanskrit: puṇya; Pali: puñña), which leads to: a better rebirth as well as progress towards nirvana. The practice is also held to generate other positive qualities in a Buddhist practitioner, like respect, gratitude, and inspiration. It is also seen as being able to stimulate the blessings (adhiṣṭhāna) and power (bala) of the Buddhas. A pūjā can also act as preparation for meditation.

Common elements of a Buddhist Pūjā include the recitation of certain formulas, prayers, and texts (such as parittas, sutras or dharanis) which are often accompanied by different physical acts like bowing, prostration and the hand gesture of the añjali mudrā. It often includes material offerings such as a lit candle or oil lamp, incense, flowers, food, fruit, water or drinks. These offerings are commonly placed in front of a Buddhist altar.

Shandao (simplified Chinese: 善导大师; traditional Chinese: 善導大師; pinyin: Shàndǎo Dàshī; Japanese: Zendō Daishi; 613–681) was a Chinese Buddhist scholar monk and an influential figure of East Asian Pure Land Buddhism.

Shandao was one of the first Pure Land authors to argue that all ordinary people, and even the most evil person, can be reborn in the Pure Land by relying on the karmic power of Amitābha Buddha's past vows. Shandao was also one of the earliest Pure Land authors to teach the primacy of faithfully reciting Amitābha's name (nianfo). Shandao saw this practice as sufficient for birth in the Pure Land, and as the supreme practice (even more important than meditation). This, along with Shandao's efforts to teach common laypeople in various ways, like disseminating paintings of the Pure Land, made Pure Land Buddhism much more accessible and popular among the common people.

Tanluan (Chinese: 曇鸞; Japanese pronunciation: Donran, 476–554) was a Chinese Buddhist monk who wrote on Pure Land Buddhism.

Tanluan was the first East Asian Buddhist to stress the importance of the Buddha's Other Power as a liberating force. He held that through the practice of nianfo (buddha recollection), the Buddha's power would take them to the pure land after death. This doctrine would become very important in later Pure Land Buddhism.