is a branch of Japanese Pure Land Buddhism (Jà Âdo-shà «) that was founded by Hà Ânen's disciple, Shà Âkà « (1177âÂÂ1247), who often went by the name Seizan. The name derives from the western mountains of Kyoto where Shà Âkà « often dwelt. Seizan Jà Âdo-shà « emphasizes the single-minded recitation of the nembutsu (念ä»Â, "Namu Amida Butsu") 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 Jà Âdo-shà « (Kà Âmyà Â-ji temple), Seizan Zenrin-ji-ha (Eikan-dà  Zenrin-ji temple), and Seizan Fukakusa-ha (Seigan-ji temple).
Seizan teaching also influenced the Jà Âdo Shinshà « school (through the Anjin Ketsujà  Shà Â) and the Ji-shu sect (since Ippen studied with Seizan teachers and adopted their theory of non-duality).
The Seizan school traces its origins to Shà Âkà «, a prominent disciple of Hà Ânen, who studied and systematized Pure Land doctrine of Hà Ânen with an emphasis on faith, other-power and the non-duality of Amida and sentient beings. Seizan Jà Âdo-shà « was also influenced by the Tendai and Shingon traditions due to the background of its early teachers.
One of the key locations for Seizan Jà Âdo-shà «âÂÂs development was Eikan-dà  Zenrin-ji, which was originally a Shingon temple. Jà Âhen (éÂÂéÂÂ), one of its abbots, took an interest in Jà Âdo Buddhism initially as a means to criticize it. However, he later designated Hà Ânen as the 11th chief priest of Eikan-dà Â. Afterward, Shà Âkà « became the head priest and officially converted the temple into a Jà Âdo institution, establishing the temple as a Seizan branch of Jà Âdo-shà «.
Shà Âkà « had 27 direct disciples, and the Seizan tradition eventually divided into six sub-branches, collectively known as the Seizan Six Lineages (西山å ÂæµÂ, Seizan Rokuryà «). The main Seizan branches were all centered around Kyoto, and had close connections to elite circles.
Among them, four lineages were particularly influential:
Of these, Saitanigiryà « was inherited by Kà Âmyà Â-ji and Eikan-dà Â, while Fukakusagiryà « continued at Kyà Âgoku Seigan-ji (京極èªÂé¡Â寺).
Later, two other minor lineagesâÂÂRokkakugiryà « (å Âè§Â義) and Honzangiryà « (æ¬山義)âÂÂemerged, but they eventually merged with other branches. By the end of the Nanbokuchà  period (14th century), several Seizan sub-schools had declined or disappeared.
Today, Seizan Jà Âdo-shà « consists of three main branches, collectively called the Seizan Three Schools (西山ä¸Âæ´¾, Seizan Sanpa):
Seizan temples, including Kà Âmyà Â-ji and Eikan-dà Â, remain important historical and cultural sites for Japanese Pure Land Buddhism. Kà Âmyà Â-ji, in particular, is recognized as the site where Hà Ânen first chanted the nembutsu and was later cremated.
As a branch of Jà Âdo-shà «, Seizan Jà Âdo-shà « centers on devotion to Amida Buddha and the recitation of the nembutsu. However, it has some doctrinal differences from other Pure Land schools.
Shà Âkà « maintained that salvation comes solely through Amida BuddhaâÂÂs power (tariki) and not through self-effort (jiriki), 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 AmidaâÂÂs working through him. His concept of âÂÂunvarnished nembutsuâ (shiroki nembutsu) emphasized reciting AmidaâÂÂs 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 AmidaâÂÂs 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 Hà ÂnenâÂÂs disciples, such as Kà Âsai, who rejected all practices except the nembutsu, Seizan Jà Âdo-shà « 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 (such as the famous Taima Mandala), and other ascetic practices. Shà Âkà «, its founder, was said to recite the nembutsu 60,000 times a day and would endure other ascetic practices.
The Anjin Ketsujà  Shà  (Essence of the Determination of the Settled Mind) is a significant Pure Land Buddhist text, particularly influential in the Seizan and Jà Âdo Shinshà « traditions of Japan. Written soon after the time of Hà Ânen, modern scholars believe it originated within the Seizan school, possibly authored by Shà Âkà « (1177âÂÂ1247). The text focuses on the concept of the "settled mind" (anjin), which refers to true entrusting (shinjin) in Amida Buddha, and the assurance (ketsujà Â) of birth in the Pure Land. By the 14th century, the text had been adopted into Jà Âdo Shinshà «, possibly through Anichibà Â, and was studied by key figures like Kakunyo, Zonkaku, and later, Rennyo, who regarded it as essential to the Jà Âdo Shinshà « tradition.
The core teaching of the Anjin Ketsujà  Shà  is that, due to Amida BuddhaâÂÂs boundless Vow, both AmidaâÂÂs 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 AmidaâÂÂs 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.