簡介
日本京(jing)都的(de)一座神圣(sheng)寺(si)廟(miao),始建于(yu)1234CE,由于(yu)地(di)震、失火等原因(yin),寺(si)內最古老的(de)建筑建于(yu)17世紀(ji)。
知(zhi)恩院建于平安末期(qi),創始人(ren)為法然(ran)上人(ren),在京都的寺(si)院中規模最大,為凈土宗(zong)的總本山(shan)。
西元1175年由法然(ran)上(shang)人創建,主(zhu)堂能容3000多人參拜,院內有日本(ben)最(zui)大的大門,還有日本(ben)最(zui)大的巨鐘,重(zhong)達(da)74噸(dun),需(xu)要17名僧(seng)人同時努力(li)才能敲響它(ta)。知恩院每年除(chu)夕夜由17位僧(seng)侶齊(qi)力(li)撞響院內的大鐘,鐘鳴渾厚悠(you)遠,響徹(che)古(gu)都京都的夜空,已經成為除(chu)夕夜不(bu)可缺少的節目(mu)。
基本資訊
知恩(en)院(yuan)為日本(ben)佛教(jiao)(jiao)凈(jing)土宗(zong)的(de)總寺。日本(ben)凈(jing)土宗(zong)由(you)法然創立于(yu)1175年,由(you)于(yu)其相對簡(jian)單的(de)教(jiao)(jiao)義,吸引了大批(pi)追隨者(zhe),并成為今(jin)天最大的(de)佛教(jiao)(jiao)宗(zong)派。
知恩院建于1234年,但(dan)是(shi)現(xian)存的最古老的建筑是(shi)17世紀以(yi)后建造的。其(qi)中之一的知恩院的大門(men)—三(san)門(men)是(shi)全(quan)日本(ben)最大的寺院山門(men),高達24米(mi)。
另(ling)外(wai)一樣打破記(ji)錄的(de)現存建筑是(shi)(shi)位于寺廟廣場上的(de)知恩(en)院鐘(zhong)。這(zhe)是(shi)(shi)日本(ben)是(shi)(shi)日本(ben)最大的(de)梵鐘(zhong),其重(zhong)量可以和幾個城市(shi)巴士汽車重(zhong)量的(de)總(zong)和相當。
三門
1621(元(yuan)和7)年修(xiu)(xiu)建的三門(men)為(wei)(wei)日本最大的山(shan)門(men)。山(shan)門(men)高24米、面寬50米,重檐歇山(shan)式的黑瓦屋頂。三門(men)象(xiang)征“空”、“無(wu)相(xiang)”、“無(wu)愿”佛(fo)道修(xiu)(xiu)行所(suo)明(ming)悟的三則教示。(另有一說為(wei)(wei)“三解脫門(men)”,據說迷惘(wang)的人要通過此(ci)門(men)下(xia)才能求得解脫。
大吊鐘
知(zhi)恩院內有一(yi)口重(zhong)七十噸、高3.3米的大吊鐘,為日本之最。
鶯鳴廊下
院(yuan)內還有(you)一(yi)個(ge)有(you)趣的地方:一(yi)座殿(dian)的大廳內,地板經過特(te)殊(shu)設計(ji),走上(shang)去會吱吱作響的“鶯鳴廊(lang)下(xia)”走廊(lang),以(yi)便在(zai)夜里提(ti)醒僧人有(you)人入侵。包括上(shang)述三個(ge)在(zai)內,寺內還有(you)狩野派繪(hui)制的繪(hui)畫(hua),以(yi)及巨大的飯勺(shao)和巧匠(jiang)左甚五郎留在(zai)房檐(yan)上(shang)的“忘傘(san)”等著名的七個(ge)不(bu)可思議(yi)的典故。
凈土宗
凈土(tu)宗,中國佛教宗派。因專修往(wang)生阿彌陀佛凈土(tu)法門,故名。因中國第一代祖師慧遠曾在廬山(shan)建立蓮社提倡往(wang)。
生凈土,故(gu)又稱蓮(lian)(lian)宗(zong),白(bai)蓮(lian)(lian)社(she)(she),或“遠(yuan)公白(bai)蓮(lian)(lian)社(she)(she)”。實(shi)際創立(li)者(zhe)為唐代善導(dao)。歷代祖(zu)(zu)師并無前后(hou)傳(chuan)承(cheng)(cheng)法統,均為后(hou)人據其弘揚凈土的貢獻推(tui)戴而來。按(an)近代印光所(suo)撰《蓮(lian)(lian)宗(zong)十二(er)祖(zu)(zu)贊》,以(yi)慧遠(yuan)、善導(dao)、承(cheng)(cheng)遠(yuan)、法照、少康、延壽、省常(chang)、祩宏、智旭、行策、實(shi)賢(xian)、際醒為蓮(lian)(lian)宗(zong)十二(er)祖(zu)(zu)。前九(jiu)祖(zu)(zu)和《蓮(lian)(lian)宗(zong)九(jiu)祖(zu)(zu)傳(chuan)略(lve)》大致相同。后(hou)印光也被其門下推(tui)為第(di)十三祖(zu)(zu)。
凈(jing)土信(xin)仰源(yuan)于古印(yin)度。古印(yin)度盛(sheng)行(xing)有(you)關(guan)人生是苦的(de)基本觀念,從而寄希望于脫離現實的(de)娑婆世界,往(wang)生超(chao)越(yue)的(de)凈(jing)土世界。
支(zhi)婁迦讖(chen)譯出(chu)(chu)《無量清凈平等覺經(jing)》、《般(ban)(ban)舟三昧經(jing)》等,后來(lai)竺法護譯出(chu)(chu)《彌(mi)(mi)勒(le)菩(pu)薩所(suo)問經(jing)》、《佛(fo)(fo)(fo)說(shuo)彌(mi)(mi)勒(le)下生經(jing)》,支(zhi)謙(qian)譯出(chu)(chu)《大(da)阿(a)彌(mi)(mi)陀(tuo)經(jing)》,畺良(liang)耶舍譯出(chu)(chu)《觀無量壽(shou)經(jing)》,于(yu)(yu)是在(zai)中國出(chu)(chu)現(xian)凈土(tu)崇拜(bai)。大(da)致曾分(fen)為(wei)彌(mi)(mi)勒(le)凈土(tu)和(he)彌(mi)(mi)陀(tuo)凈土(tu)兩種,彌(mi)(mi)勒(le)凈土(tu)信(xin)仰(yang)由道安(an)(an)首創,一(yi)時盛(sheng)行(xing)于(yu)(yu)北魏,梁齊間還(huan)有所(suo)聞,不久即衰。彌(mi)(mi)陀(tuo)凈土(tu)信(xin)仰(yang)一(yi)般(ban)(ban)認為(wei)始(shi)于(yu)(yu)東晉慧遠。他于(yu)(yu)東晉太元十五年(nian)(390)在(zai)廬山東林(lin)寺建(jian)蓮社(亦(yi)稱白(bai)蓮社),參加的(de)僧人(ren)(ren)、居士(shi)達123人(ren)(ren)。他們于(yu)(yu)阿(a)彌(mi)(mi)陀(tuo)佛(fo)(fo)(fo)像前,建(jian)齋(zhai)立(li)誓(shi),專修念佛(fo)(fo)(fo)三昧,共期往生西方,并令(ling)劉遺民著(zhu)文勒(le)石,以(yi)明(ming)所(suo)誓(shi)。此后,有曇鸞于(yu)(yu)北方專修凈業,立(li)難(nan)行(xing)、易行(xing)二道之說(shuo),主張以(yi)彌(mi)(mi)陀(tuo)如來(lai)本(ben)愿力(li)為(wei)根本(ben),為(wei)建(jian)立(li)凈土(tu)宗(zong)奠(dian)定(ding)了基礎。曇鸞以(yi)后有道綽,曾講《觀無量壽(shou)經(jing)》200余遍,并勸人(ren)(ren)用麻豆計數(shu),精(jing)進念佛(fo)(fo)(fo)。自己日誦(song)佛(fo)(fo)(fo)號七萬遍。著(zhu)《安(an)(an)樂集》2卷,立(li)圣道、凈土(tu)兩門,認為(wei)只有凈土(tu)一(yi)門是唯一(yi)的(de)出(chu)(chu)離之路。
善導(613-681)是道(dao)綽的(de)弟(di)子,凈(jing)土宗(zong)的(de)創立者。俗姓朱,臨(lin)淄(今山東臨(lin)淄)人。幼(you)年出家,誦《法華》、《維摩》諸(zhu)經。貞觀(guan)十(shi)五年(641)冬,赴玄中(zhong)寺拜(bai)謁道(dao)綽,聽講《觀(guan)無量壽經》,道(dao)綽授以(yi)念(nian)(nian)佛(fo)(fo)(fo)往生法門。道(dao)綽卒后(hou),入長安(an)光明寺,倡導念(nian)(nian)佛(fo)(fo)(fo)凈(jing)土。相(xiang)傳曾將所(suo)得施財“寫《阿彌陀(tuo)經》十(shi)萬(wan)卷,畫(hua)凈(jing)土變相(xiang)三百壁”(《佛(fo)(fo)(fo)祖統紀》卷二十(shi)六)。唐高宗(zong)敕(chi)于洛陽(yang)龍門興(xing)造大(da)盧(lu)舍那佛(fo)(fo)(fo)像,命他(ta)監督工程。調露元(yuan)年(679),奉(feng)敕(chi)于大(da)佛(fo)(fo)(fo)像之南(nan)建奉(feng)先(xian)寺。他(ta)的(de)佛(fo)(fo)(fo)教活動影響極廣(guang),弟(di)子不可勝數,“以(yi)其化者,至(zhi)有誦《阿彌陀(tuo)經》十(shi)萬(wan)至(zhi)五十(shi)萬(wan)卷者,念(nian)(nian)佛(fo)(fo)(fo)日(ri)課(ke)萬(wan)聲至(zhi)十(shi)萬(wan)聲者”(同上)。一生之中(zhong),前后(hou)演說凈(jing)土法門三十(shi)余年,被后(hou)人譽為“彌陀(tuo)化身”。
善導大師著作有:《觀無量壽佛經(jing)疏》四卷(juan)、《往生(sheng)禮(li)贊》一(yi)卷(juan)、《凈(jing)土法事(shi)贊》二卷(juan)、《般舟贊》一(yi)卷(juan)、《觀念(nian)法門》一(yi)卷(juan)等。此(ci)外,還有他與道鏡共集的《念(nian)佛鏡》二卷(juan)。
《觀(guan)無(wu)量壽佛(fo)(fo)經(jing)(jing)疏(shu)》又稱(cheng)(cheng)《觀(guan)經(jing)(jing)四帖疏(shu)》。因(yin)(yin)它主(zhu)要闡(chan)述(shu)(shu)凈(jing)土(tu)(tu)(tu)法(fa)(fa)(fa)門(men)的(de)教相教義(yi),故(gu)又可(ke)名(ming)(ming)為(wei)“教相分(fen)(fen)”或“解義(yi)分(fen)(fen)”,而(er)(er)其他著述(shu)(shu)則因(yin)(yin)主(zhu)要闡(chan)述(shu)(shu)凈(jing)土(tu)(tu)(tu)法(fa)(fa)(fa)門(men)的(de)行(xing)(xing)(xing)(xing)(xing)(xing)事儀(yi)式,故(gu)名(ming)(ming)之為(wei)“行(xing)(xing)(xing)(xing)(xing)(xing)義(yi)分(fen)(fen)”。《觀(guan)經(jing)(jing)疏(shu)》宣稱(cheng)(cheng),“一切善(shan)(shan)惡凡夫得生者(zhe)”皆可(ke)依靠阿(a)彌陀(tuo)(tuo)佛(fo)(fo)愿力往(wang)(wang)生極樂凈(jing)土(tu)(tu)(tu)。它把(ba)稱(cheng)(cheng)名(ming)(ming)念(nian)(nian)(nian)佛(fo)(fo)判定為(wei)“正(zheng)業”,而(er)(er)把(ba)讀經(jing)(jing)、禮拜等視為(wei)“助業”。《往(wang)(wang)生禮贊》詳細介紹晝(zhou)夜六時禮贊阿(a)彌陀(tuo)(tuo)佛(fo)(fo)以及觀(guan)音、勢(shi)至兩大菩薩的(de)儀(yi)式。《凈(jing)土(tu)(tu)(tu)法(fa)(fa)(fa)事贊》具體說明《阿(a)彌陀(tuo)(tuo)經(jing)(jing)》轉讀、行(xing)(xing)(xing)(xing)(xing)(xing)道(dao)的(de)方(fang)法(fa)(fa)(fa)。《般(ban)舟(zhou)贊》介紹修習般(ban)舟(zhou)三昧(mei)行(xing)(xing)(xing)(xing)(xing)(xing)道(dao)的(de)方(fang)法(fa)(fa)(fa)。《觀(guan)念(nian)(nian)(nian)法(fa)(fa)(fa)門(men)》則敘述(shu)(shu)觀(guan)念(nian)(nian)(nian)佛(fo)(fo)三昧(mei)的(de)行(xing)(xing)(xing)(xing)(xing)(xing)相和入道(dao)場念(nian)(nian)(nian)佛(fo)(fo)、懺悔發愿的(de)方(fang)法(fa)(fa)(fa)。《念(nian)(nian)(nian)佛(fo)(fo)鏡》分(fen)(fen)十(shi)一門(men),闡(chan)述(shu)(shu)念(nian)(nian)(nian)佛(fo)(fo)的(de)原理(li)、方(fang)法(fa)(fa)(fa)、意(yi)義(yi),意(yi)在照明修行(xing)(xing)(xing)(xing)(xing)(xing)念(nian)(nian)(nian)佛(fo)(fo)者(zhe),增益信心(xin)。在《念(nian)(nian)(nian)佛(fo)(fo)鏡》中,善(shan)(shan)導把(ba)往(wang)(wang)生凈(jing)土(tu)(tu)(tu)的(de)行(xing)(xing)(xing)(xing)(xing)(xing)業分(fen)(fen)作正(zheng)、雜二行(xing)(xing)(xing)(xing)(xing)(xing)。“正(zheng)行(xing)(xing)(xing)(xing)(xing)(xing)”指專依凈(jing)土(tu)(tu)(tu)經(jing)(jing)典所作的(de)修行(xing)(xing)(xing)(xing)(xing)(xing),雜行(xing)(xing)(xing)(xing)(xing)(xing)是其余諸(zhu)善(shan)(shan)萬(wan)行(xing)(xing)(xing)(xing)(xing)(xing)。善(shan)(shan)導的(de)凈(jing)土(tu)(tu)(tu)法(fa)(fa)(fa)門(men),便是舍(she)“雜行(xing)(xing)(xing)(xing)(xing)(xing)”而(er)(er)歸“正(zheng)行(xing)(xing)(xing)(xing)(xing)(xing)”,專念(nian)(nian)(nian)阿(a)彌陀(tuo)(tuo)佛(fo)(fo)名(ming)(ming)號(hao),念(nian)(nian)(nian)念(nian)(nian)(nian)相續(xu)不斷,以往(wang)(wang)生凈(jing)土(tu)(tu)(tu)為(wei)期(qi)。
善(shan)導繼道(dao)綽之后,完備(bei)了凈土(tu)宗(zong)的(de)教義和行儀,把他力(li)往(wang)(wang)生(sheng)和稱名念(nian)(nian)(nian)佛(fo)(fo)視為自宗(zong)的(de)根本內容。善(shan)導弟子(zi)有懷(huai)感、懷(huai)惲、凈業等人。懷(huai)感原系長安千福寺沙門(men),初學(xue)唯識,博通經(jing)論,不信念(nian)(nian)(nian)佛(fo)(fo)往(wang)(wang)生(sheng)之說。后謁善(shan)導,善(shan)導命他入念(nian)(nian)(nian)佛(fo)(fo)道(dao)場(chang)修持念(nian)(nian)(nian)佛(fo)(fo)法門(men)。于是他精進(jin)念(nian)(nian)(nian)佛(fo)(fo),三(san)年后得(de)念(nian)(nian)(nian)佛(fo)(fo)三(san)昧,并著《釋(shi)凈土(tu)群疑論》七卷(juan),具體(ti)解釋(shi)有關(guan)念(nian)(nian)(nian)佛(fo)(fo)往(wang)(wang)生(sheng)的(de)各種疑問(wen)。
善(shan)(shan)導以后,凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)宗繼續流傳,歷代(dai)名師輩出。先有(you)(you)(you)承遠、懷感(gan)、法(fa)照、少康等(deng)(deng)繼續弘揚(yang)。以上(shang)被稱為(wei)善(shan)(shan)導派或(huo)善(shan)(shan)導系(xi);他(ta)們雖(sui)非善(shan)(shan)導弟子(zi),但于弘揚(yang)念佛(fo)法(fa)門頗有(you)(you)(you)貢獻,在(zai)凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)宗歷史(shi)上(shang)有(you)(you)(you)很高地位。另外在(zai)唐(tang)開元時(shi)出現了(le)慈(ci)愍三(san)藏即慧日(ri),他(ta)曾由(you)南(nan)海去古印(yin)度等(deng)(deng)七(qi)十(shi)余國游歷,學習凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)經(jing)義(yi),凡十(shi)八年,著(zhu)有(you)(you)(you)《凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)慈(ci)悲(bei)集》、《般舟三(san)昧贊》等(deng)(deng),提出禪凈(jing)(jing)(jing)(jing)(jing)(jing)一致(zhi)的(de)念佛(fo)禪,但有(you)(you)(you)些(xie)學者認(ren)為(wei)這不(bu)應屬于凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)流派。五代(dai)至宋凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)宗一直很盛(sheng)(sheng)行,它的(de)信(xin)仰深入民間,凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)常(chang)常(chang)依附于天(tian)臺、禪、律諸宗。五代(dai)末有(you)(you)(you)杭州永明(ming)寺(si)(凈(jing)(jing)(jing)(jing)(jing)(jing)慈(ci)寺(si))延壽,倡導禪凈(jing)(jing)(jing)(jing)(jing)(jing)兼(jian)修,著(zhu)有(you)(you)(you)《萬(wan)善(shan)(shan)同(tong)歸集》等(deng)(deng),發揮凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)思想。宋元兩代(dai)結社之風盛(sheng)(sheng)行,出現了(le)白蓮(lian)社、凈(jing)(jing)(jing)(jing)(jing)(jing)業會、凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)會等(deng)(deng)。專(zhuan)弘凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)著(zhu)名的(de)有(you)(you)(you)宋初(chu)省(sheng)常(chang),元代(dai)普(pu)度等(deng)(deng)。明(ming)代(dai)弘傳凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)者,有(you)(you)(you)祩宏(hong)、智(zhi)旭等(deng)(deng);清(qing)初(chu)以來則有(you)(you)(you)普(pu)仁行策(ce),梵天(tian)實賢、資福際醒等(deng)(deng)。晚(wan)近靈(ling)巖印(yin)光(圣(sheng)量),專(zhuan)修凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu),創弘化社,辦(ban)靈(ling)巖凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)道場,為(wei)近代(dai)弘揚(yang)凈(jing)(jing)(jing)(jing)(jing)(jing)土(tu)(tu)(tu)(tu)(tu)的(de)典(dian)范(fan)。
經典
《無(wu)量(liang)壽經(jing)》、《觀無(wu)量(liang)壽經(jing)》、《阿彌(mi)陀經(jing)》和世親的《往生(sheng)論》為該宗所(suo)依經(jing)典。稱三經(jing)一論。后增加《大勢至菩薩念佛(fo)圓(yuan)通章》、《普(pu)賢(xian)菩薩行(xing)愿品》稱之為五經(jing)一論。善導所(suo)著《觀無(wu)量(liang)壽經(jing)疏(shu)》、《往生(sheng)禮贊》、《觀念法(fa)門》、《法(fa)事贊》、《般舟贊》等,為該宗主要代表(biao)作。
該宗教義(yi)簡(jian)單,主要宗旨是以(yi)修行(xing)者的(de)(de)(de)念(nian)佛(fo)行(xing)業為(wei)(wei)(wei)(wei)內因(yin),以(yi)彌陀的(de)(de)(de)愿力為(wei)(wei)(wei)(wei)外緣,內外相應(ying),往(wang)生極(ji)樂凈土。善(shan)導把(ba)修行(xing)的(de)(de)(de)方法(fa)分為(wei)(wei)(wei)(wei)正行(xing)和(he)雜行(xing)兩類。正行(xing)又分為(wei)(wei)(wei)(wei)讀誦、觀(guan)(guan)(guan)(guan)(guan)(guan)像、禮拜、稱(cheng)(cheng)名(ming)(ming)、贊(zan)嘆(tan)供(gong)養(yang)等五種(zhong),此中又特別把(ba)稱(cheng)(cheng)名(ming)(ming)作為(wei)(wei)(wei)(wei)正業,其他四種(zhong)為(wei)(wei)(wei)(wei)助(zhu)業,顯(xian)出正名(ming)(ming)為(wei)(wei)(wei)(wei)最重要。念(nian)佛(fo)的(de)(de)(de)方法(fa)凡有(you)四種(zhong):1、專(zhuan)念(nian)佛(fo)的(de)(de)(de)名(ming)(ming)號,稱(cheng)(cheng)為(wei)(wei)(wei)(wei)持(chi)名(ming)(ming)念(nian)佛(fo);2、觀(guan)(guan)(guan)(guan)(guan)(guan)佛(fo)的(de)(de)(de)塑(su)像與畫像,稱(cheng)(cheng)為(wei)(wei)(wei)(wei)觀(guan)(guan)(guan)(guan)(guan)(guan)像念(nian)佛(fo);3、觀(guan)(guan)(guan)(guan)(guan)(guan)想佛(fo)的(de)(de)(de)妙(miao)相(包括(kuo)《觀(guan)(guan)(guan)(guan)(guan)(guan)經》十六觀(guan)(guan)(guan)(guan)(guan)(guan)門),稱(cheng)(cheng)為(wei)(wei)(wei)(wei)觀(guan)(guan)(guan)(guan)(guan)(guan)想念(nian)佛(fo);4、觀(guan)(guan)(guan)(guan)(guan)(guan)佛(fo)的(de)(de)(de)法(fa)身,即(ji)諦觀(guan)(guan)(guan)(guan)(guan)(guan)實相,稱(cheng)(cheng)為(wei)(wei)(wei)(wei)實相念(nian)佛(fo)。后世(shi)唯持(chi)名(ming)(ming)念(nian)佛(fo)最為(wei)(wei)(wei)(wei)流(liu)行(xing),其與善(shan)導大師的(de)(de)(de)大力提(ti)倡(chang)有(you)直(zhi)接關系,同時信眾認為(wei)(wei)(wei)(wei)此法(fa)下手易(yi)而(er)成就高,用(yong)力少而(er)得效速。只要一心專(zhuan)念(nian)彌陀一佛(fo)名(ming)(ming)號,就能(neng)往(wang)生凈土。
影響
該宗(zong)(zong)(zong)由于修(xiu)(xiu)行(xing)方法(fa)簡便,人(ren)人(ren)都能做(zuo)到,故自中(zhong)唐(tang)以后(hou)廣泛流行(xing)。宋明以后(hou),如(ru)禪宗(zong)(zong)(zong)、律(lv)宗(zong)(zong)(zong)、天臺宗(zong)(zong)(zong)、華嚴宗(zong)(zong)(zong)等,也都兼修(xiu)(xiu)念(nian)(nian)佛(fo)法(fa)門,形成諸(zhu)宗(zong)(zong)(zong)匯歸凈(jing)土的格局。凈(jing)土行(xing)持普及(ji)于社會各個階(jie)層,所(suo)謂“家家阿彌陀(tuo)”、“戶(hu)戶(hu)觀世音”,一(yi)直流傳至(zhi)今。8世紀時(shi),善導的《觀經(jing)(jing)疏(shu)》傳入日(ri)本(ben)(ben)。12世紀日(ri)僧法(fa)然上人(ren)依(yi)《觀經(jing)(jing)疏(shu)》撰(zhuan)《選擇本(ben)(ben)愿念(nian)(nian)佛(fo)集》等,弘傳凈(jing)土念(nian)(nian)佛(fo)法(fa)門,創立日(ri)本(ben)(ben)凈(jing)土宗(zong)(zong)(zong),成為日(ri)本(ben)(ben)后(hou)世凈(jing)土宗(zong)(zong)(zong)與凈(jing)土真宗(zong)(zong)(zong)弟子所(suo)共同尊奉之祖師。