The cult of Amitabha is identified as an integral part of Tibet's Mahayana Buddhist tradition in the opening essay by Matthew Kapstein. Next Daniel Getz, Jr., locates the Pure Land patriarch Shengcheng more firmly in a Huayan context and his Pure Conduct society not so much in the propagation of Pure Land praxis but as a means of modifying anti-Buddhist sentiments. Jacqueline Stone's study of the practice of reciting nenbutsu at the time of death gives us an understanding of both the practice itself and the motivating logic behind it. Kakuban--the founder of the one major "schism" in the history of the Shingon tradition--is placed in a typology of Japanese Pure Land thought in James Sanford's study of Kakuban's Amida hishaku. Hank Glassman contributes an essay on the "subsidiary cult" of Chujohime, which derived from the cult of Amitabha but grew to such importance that it displaced the latter as the focus of worship in medieval Japan.
In his examination of "radical Amidism," Fabio Rambelli discusses different forms of Japanese Pure Land thought that constitute divergences from the mainstream or normative forms. Richard Jaffe examines the work of the seventeenth-century cleric Ungo Kiyo, who sought to match his teaching to the needs and capacities of his disciples. Todd Lewis highlights the importance of cultic life and finds traces of the desire for rebirth into Sukhavati in stupa worship among Newari Buddhists. Charles Jones' "thick description" of a one-day recitation retreat in Taiwan provides us with a closer look at how the cult of Amitabha continues in present-day East Asia.
Approaching the Land of Bliss moves beyond the limitations of defining Buddhism in terms of its textual corpus or nation states, opening up the cult of Amitabha in Nepal, Tibet, China, and Taiwan, and uncovering new aspects of Japanese Pure Land.
