The popular tradition of Buddhism in Korea is inseparable associated with the cults of Amitabha and Maitreya, often co-identified peculiarly as the Pure Land faith by some advocates and analysts of the modern grass-roots movements. Wonhyo (617-686)，generally regarded as the foremast paragon of Korean Buddhism in theory and practice，is credited among others for having initiated the popular tradition ingrained in the society. The tradition continues to today as manifested in the current self-awakening movement with the catchword 'turning the land into the Pure Land'. This paper is designed to identify the theoretical framework and foundations of the tradition by examining Wonhyo's writings on the subject，two commentaries on the Amitabha -- related scriptures and one treatise in particular. Also there are some issues to be dealt with, including the one why the Maitreya faith in the process of tradition after Wonhyo came to outweigh in a way the Amitabha faith; how there is a divergence between Wonhyo's apparently other-worldly approach and the here -and -now this -- worldly approach visible in the later tradition after Wonhyo and in the current movement as well.
Clearly discernible in Wonhyo's interpretation of the sutras is his comprehensive，holistic pattern of thought found penetrating throughout his writings. The access to the Pure Land in his interpretation is rendered easier and simpler in general in contrast to other exegetes, Chinese and Korean，including Hui-yuan (523) and Shan-tao (613--682). For instance，the simple recitation of the name Amitabha is preferred，in his interpretation of the 'ten thoughts, to a more complex process of cultivation as held by other thinkers. Repentance，like in Christianity，is enhanced as a valid means even for a grave sinner. As a result，an egalitarian approach is extended to common sinners and women，downgraded in other commentaries. Even Hinayana adepts are upgraded to a higher stage on their way to the Pure Land.
The Pure Land of Amitabha is offered by Wonhyo as an easier path of salvation over the faith of Maitreya, because it involves other-power of Amitabha through his vows to save all beings whereas the latter still leaves one to rely on one's own power. Wonhyo，assumably，also had in mind the astronomically long years in making the salvation through Maitreya come true. The grass roots were in need of immediate lifting up from sufferings in a simpler way as well as from the political reins imposed by the rulers through the strategic propagation of the Maitreya cult. Also by emphasizing the other-worldliness of salvation，Wonhyo remains faithful to the spirit of the scriptures and the doctrines as develop by the Chinese Buddhists, as the overstress of this worldliness may，for one thing，overshadow the religious dimension of the Buddhist faith. Yet Wonhyo remains unique in his application of the faith to the context of Silla society by his integrated，comprehensive approach, the hallmark of his thought in general. The rest of the popular Buddhist tradition in Korea unfolded after him，continuous until today，remains a variation of or exigent divergence from Wonhyo's motif，depending on one's perspective.
