Seizan
Seizan is a branch of Japanese Pure Land Buddhism that was founded by Hōnen's disciple, Shōkū, who often went by the name Seizan. The name derives from the western mountains of Kyoto where Shōkū often dwelt. Seizan Jōdo-shū emphasizes the single-minded recitation of the nembutsu as the actualization of the non-duality of Amida Buddha and sentient beings, while also incorporating some influence of Tendai and Shingon Buddhism.
There currently three main sub-branches of the Seizan school, each with its own head temple: Seizan Jōdo-shū, Seizan Zenrin-ji-ha, and Seizan Fukakusa-ha.
Seizan teaching also influenced the Jōdo Shinshū school and the Ji-shu sect.
Overview
The Seizan school traces its origins to Shōkū, a prominent disciple of Hōnen, who studied and systematized Pure Land doctrine of Hōnen with an emphasis on faith, other-power and the non-duality of Amida and sentient beings. Seizan Jōdo-shū was also influenced by the Tendai and Shingon traditions due to the background of its early teachers.One of the key locations for Seizan Jōdo-shū’s development was Eikan-dō Zenrin-ji, which was originally a Shingon temple. Jōhen, one of its abbots, took an interest in Jōdo Buddhism initially as a means to criticize it. However, he later designated Hōnen as the 11th chief priest of Eikan-dō. Afterward, Shōkū became the head priest and officially converted the temple into a Jōdo institution, establishing the temple as a Seizan branch of Jōdo-shū.
Shōkū had 27 direct disciples, and the Seizan tradition eventually divided into six sub-branches, collectively known as the Seizan Six Lineages. The main Seizan branches were all centered around Kyoto, and had close connections to elite circles.
Among them, four lineages were particularly influential:
- Sagagiryū - Founded by Shōė
- Higashiyamagiryū - Founded by Shōnyū
- Saitanigiryū - Founded by Jōonbō Hōkō
- Fukakusagiryū - Founded by Risshin
Later, two other minor lineages—Rokkakugiryū and Honzangiryū —emerged, but they eventually merged with other branches. By the end of the Nanbokuchō period, several Seizan sub-schools had declined or disappeared.
Today, Seizan Jōdo-shū consists of three main branches, collectively called the Seizan Three Schools :
- Seizan Jōdo-shū – Kōmyō-ji as its head temple. Originally called Jōdo-shū Seizan Kōmyō-ji-ha, this sect adopted its current name in 1948.
- Seizan Zenrin-ji-ha – Eikan-dō Zenrin-ji as its head temple
- Seizan Fukakusa-ha – Seigan-ji as its head temple
Teaching
As a branch of Jōdo-shū, Seizan Jōdo-shū centers on devotion to Amida Buddha and the recitation of the nembutsu. However, it has some doctrinal differences from other Pure Land schools.Shōkū maintained that salvation comes solely through Amida Buddha’s power and not through self-effort, yet he did not reject religious practices entirely. He engaged in nembutsu chanting, scripture recitation, and monastic discipline, viewing these not as means to attain rebirth in the Pure Land but as expressions of Amida’s working through him. His concept of “unvarnished nembutsu” emphasized reciting Amida’s name without attachment to personal interpretations or additional practices, as any reliance on self-power leads to either arrogance or discouragement. Even those who have led immoral lives can attain rebirth simply by calling Amida’s name, as their nembutsu remains untainted by self-effort, like a child guided in writing. While he completely rejected self-powered methods of emancipation, he acknowledged the value of nembutsu recited by those well-versed in Mahayana teachings or precepts, urging a clear distinction between tariki and jiriki without dismissing the learned.
Thus, unlike some of Hōnen’s disciples, such as Kōsai, who rejected all practices except the nembutsu, Seizan Jōdo-shū acknowledges the merit of other Buddhist practices. However, it ranks them in a hierarchy where nembutsu is the foremost practice, similar to how the Shingon, Tendai, and Kegon traditions organize their teachings. While other practices contain some merit, they are not considered equal to even a single recitation of the nembutsu.
Seizan Buddhism also seems to incorporate techniques from the Shingon and Tendai sects including the use of mandala, and other ascetic practices. Shōkū, its founder, was said to recite the nembutsu 60,000 times a day and would endure other ascetic practices.
The ''Anjin Ketsujō Shō''
The Anjin Ketsujō Shō is a significant Pure Land Buddhist text, particularly influential in the Seizan and Jōdo Shinshū traditions of Japan. Written soon after the time of Hōnen, modern scholars believe it originated within the Seizan school, possibly authored by Shōkū. The text focuses on the concept of the "settled mind", which refers to true entrusting in Amida Buddha, and the assurance of birth in the Pure Land. By the 14th century, the text had been adopted into Jōdo Shinshū, possibly through Anichibō, and was studied by key figures like Kakunyo, Zonkaku, and later, Rennyo, who regarded it as essential to the Jōdo Shinshū tradition.The core teaching of the Anjin Ketsujō Shō is that, due to Amida Buddha’s boundless Vow, both Amida’s attainment of Buddhahood and the practitioner's birth in the Pure Land occur simultaneously in a timeless, non-dual reality. Since this realization has already been accomplished through Amida’s power, self-powered practices are unnecessary. Instead, reciting the nembutsu serves as an expression of this truth and an awakening to the liberation already granted by Amida. Any attempt to attain Buddhahood through personal effort is seen as futile; all that is required is absolute trust in Amida Buddha through nembutsu recitation.