Origins and Development of the Pure Land Tradition Through the Lens of Sacred Site Transference

Dear Colleagues,

Since the Song dynasty (960–1127), Pure Land and Chan Buddhism have stood as two of the most influential traditions in Chinese Buddhism, each with deeply rooted and enduring practices. Over the past millennium, these traditions have profoundly shaped the Buddhist landscape across East Asia, leaving a lasting cultural imprint on secular life throughout the Sinosphere.

Because of its association with Huiyuan 慧遠 (334–416), the reputed founder of the Pure Land tradition, and the White Lotus Society 白蓮社 he established there, Mount Lu 廬山 in Jiujiang 九江 of Jiangxi 江西 has long been regarded as the primary—if not the sole—origin of this influential Buddhist movement. As a result, Pure Land traditions that emerged elsewhere have often faded from scholarly focus or even disappeared from view.

However, Huiyuan’s origin in Shanxi 山西merits serious reconsideration, as it suggests that the roots of the Pure Land tradition may, in fact, be traced to what is now Shanxi Province. The movement flourished under Tanluan 曇鸞 (476–542) of Yanmen, Datong, during the Northern Wei period. Inspired by miraculous visions on Mount Wutai 五臺山, Tanluan embraced monastic life early on and became a central figure in the promotion of Pure Land teachings. His disciples, Daochuo 道綽 (562–645) and Shandao 善導 (613–681) of Bingzhou 並州, Shanxi, carried forward his legacy, establishing Xuanzhong Monastery 玄中寺 in Jiaocheng 交城 (present-day Shanxi) as a major Pure Land center. Together, these figures laid the foundation for what became a cornerstone of Chinese Buddhism. To this day, Japanese Buddhists still venerate them as the patriarchs of the Pure Land tradition in Japan.

Following this lineage was Fazhao 法照 (747–821), honored as the Fourth Patriarch of the Pure Land tradition in China. Inspired by Huiyuan’s example, Fazhao devoted himself to the practice of Buddha-Recitation Samādhi 念佛三昧 at Mount Lu and developed the Five-Stage Method of Buddha-Name Recitation 五會念佛, earning widespread reverence as a Pure Land patriarch. He later experienced a profound vision of the Great Sage Bamboo Monastery 大聖竹林寺, where Mañjuśrī Bodhisattva and other holy figures were said to be expounding the Dharma. This vision prompted Fazhao’s pilgrimage to Mount Wutai, where he paid homage to the sacred site and dedicated himself to spreading Pure Land teachings. Historical accounts of Fazhao’s life reveal how the shifting geography of Pure Land sacred sites reflects the dynamic relationship between evolving religious thought and the relocation of sacred spaces.

The Pure Land tradition, which took root during the Three Jin periods, continued to leave visible traces across Shanxi’s historic sites. For instance, the late Tang (846–907) mural Amitābha Preaching 阿彌陀佛說法圖 at Foguang Monastery 佛光寺 on Mount Wutai, along with numerous Pure Land transformation tableaux adorning monastery walls throughout Shanxi, offer enduring visual testimony to this legacy.

From its Shanxi origins, the Pure Land tradition spread across China and East Asia, evolving into a far-reaching religious phenomenon. To fully grasp this development, a global, cross-regional, cross-cultural, and interdisciplinary approach is essential. Such a multi-layered framework not only opens new perspectives on the Pure Land tradition but also underscores the significance of Shanxi Buddhism within a broader glocalization context—linking local traditions to transnational Buddhist histories.

The study of Buddhist sacred sites encompasses a wide range of themes, including religious history, doctrinal development, sectarian formation, and institutional structures. To advance our understanding of the formation and evolution of the Pure Land tradition—and the roles sacred sites have played in its history—the aim of this Special Issue is to bring together scholars from around the world to engage in a collaborative exploration of key historical and contemporary issues related to these themes.

The scope of this Special Issue includes, but is not limited to, the following areas of research:

• Origins of the Pure Land tradition;
• Pure Land tradition, Buddhism at Mount Wutai, and Buddhism in Shanxi;
• Development and dissemination of the Pure Land tradition;
• The Pure Land tradition and Buddhist sacred sites;
• Pure Land sacred sites in Korea and Japan;
• Cross-border exchanges of Pure Land sacred sites;
• Local and global historical studies of the Pure Land tradition;
• The role of the Pure Land tradition in the formation, development, and transformation of East Asian societies;
• Modernization of the Pure Land tradition;
• Sociological studies on the Pure Land tradition;
• Mural art of the Pure Land tradition;
• Methodological approaches and new perspectives in Pure Land Studies;
• Key historical figures in the Pure Land tradition.

We cordially invite the submission of papers related to the formation and transmission of Pure Land Buddhism.

Prof. Dr. Jinhua Chen
Prof. Dr. Kai Sheng
Guest Editors

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• Pure Land
• Huiyuan
• Mount Lu
• Mount Wutai
• Shandao
• Fazhao