This paper challenges the conventional assumption that the widespread popularity of Pure Land Buddhism in Unified Silla naturally resulted in mass production of Amitābha statues. Drawing on historical records, inscriptions, and reliable iconographic evidence, it can be demonstrated that only twenty-two extant statues can be definitively identified as Amitābha—far fewer than earlier scholarly estimates, which often relied on insufficient criteria such as hand gestures and orientation toward the west. How, then, can we account for this discrepancy between Pure Land Buddhism’s broad appeal and the relatively limited production of Amitābha imagery? The answer lies in two defining features of Amitābha devotion in Unified Silla: its appeal to ordinary lay believers and its emphasis on name-recitation. Historical records indicate that Pure Land Buddhism was especially widespread among commoners, who primarily practiced name-recitation without reliance on Buddhist images rather than engaging in the costly commissioning of statues. Doctrinally, Buddhist scriptures emphasized that recitation was spiritually equivalent to—or even a substitute for—other meritorious deeds, including image making, thereby providing justification for this accessible practice. Monks active in Silla likewise underscored the salvific efficacy of name-recitation. Given these devotional priorities and the socioeconomic constraints facing ordinary practitioners, the scarcity of Amitābha statues becomes explicable.
Jinyoung Chung (Sun,) studied this question.