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95-469: As a branch of Jōdo, the central practice is devotion to Amida Buddha, and recitation of the nembutsu . Shōkū coined the term shiraki no nembutsu , which refers to a practice where one devotes themselves to intense study of Buddhist literature, and then recites the nembutsu with deep, sincere faith. The idea behind shiraki no nembutsu is to demonstrate that in the age of Mappo , people cannot achieve Enlightenment on their own, and so they should rely on

190-512: A Pure Land . It is one of the most widely practiced traditions of Buddhism in East Asia . The Pure Land Buddhist school is also known as the "Nembutsu school" or the "Lotus School". Pure Land is a tradition which is primarily focused on achieving rebirth in a Buddha's " pure land ", a superior place to spiritually train for full Buddhahood , since a Buddha has compassionately "purified" it for this purpose. In these realms, one can meet

285-703: A sutra is the Pratyutpanna Samādhi Sūtra , translated into Chinese by Lokakṣema in 179 CE, with the discovery of a Gandhari language fragment of that sutra announced in 2018. Jeff Wilson writes that over a fifth of the sutras in the Taishō Tripiṭaka reference Amitābha, but three sutras in particular have become seen as canonical in East Asian Buddhism: Amitābha is understood as the Buddha of comprehensive love. Amitābha's pure land

380-460: A Buddha face to face and study under them without any of the distractions or fears of our world. Since it is much easier to attain enlightenment in one of these buddha-fields (due to the corrupt nature of the current age ), many Mahayana Buddhists strive to be reborn in such a place. The most common pure land today is that of Amitābha , called Sukhavati , "Land of Bliss". Mahayana Buddhists may also aspire to be reborn in other pure lands, such as

475-515: A Buddha, and recite his name single-mindedly. They should keep their bodies erect and, facing the direction of that Buddha, meditate upon him continuously. If they can maintain mindfulness of the Buddha without interruption from moment to moment, then they will be able to see all the Buddhas of the past, present, and future right in each moment. A related idea associated with this Mahayana Buddhology

570-634: A Buddhafield may have become popular in India due to the common idea that the bodhisattva path was very difficult and entailed much suffering and self-sacrifice. It also was seen as lasting a very long time, in some formulations, it lasts three incalculable eons ( asamkhyeya kalpas ), which would mean spending millions of lifetimes on the path. Not all buddha-fields appear as perfectly 'pure', and some Mahayana sutras speak of three kinds of buddha-fields: impure, pure, and mixed. Thus, an impure buddha-field (like this world, called Sahā—"the world to be endured"—which

665-612: A Tathagata, a knower of the world, teacher of devas and humans) and his body, with the thirty two marks of the great man and a golden color, which shines brightly, sitting on a throne and teaching the Dharma. This practice is to be done for days or even three months, until they have visions of the Buddha (either while awake during the day or in a dream at night) at which point they may worship and receive teachings from Amitabha. Thus they can become very learned ( bahusruta ) bodhisattvas in this way. The sutra also states: Bodhisattvas hear about

760-555: A chapter which states that there are many gates to Buddhist practice and that the easy path is that of being constantly mindful of the Buddhas, especially Amitabha. This chapter (number 9, "Chapter on Easy Practice") which focuses on how birth in Amitābha's Pure Land is a relatively easier path to follow was widely quoted by East Asian Pure Land authors. The authorship of this text has been disputed by some scholars, including Akira Hirakawa. The Indian Yogacara master Asanga also discusses

855-599: A compound of amita ("infinite") and āyus ("life"), and so means "he whose life is boundless". In Chinese, 阿彌陀佛 , pronounced "Ēmítuófó", is the Chinese pronunciation for the Sanskrit name of the Amitābha Buddha (Amida Buddha). The "e mi tuo" is the transliteration of the Sanskrit word "amita" which means "boundless" ( 無量 , "wuliang"). "Fo" is the Chinese word for "Buddha". In Vietnamese , Korean , and Japanese,

950-472: A key role. The Vimalakīrti Sutra states that the purification of a buddha-land happens through the purification of our minds: "if the bodhisattva wishes to acquire a pure land, he must purify his mind. When the mind is pure, the buddha-land will be pure". When the Buddha's disciple Śāriputra questions the nature of this world which appears defiled, the Buddha states that it only appears impure to certain beings since their minds are impure. The Buddha then touches

1045-672: A monk should sit down and "contemplates the image of the Tathagatha without taking his eyes off it...he calls to mind the qualities of the Tathagatha." These qualities which one contemplates include his vajra body, ten powers, his moral qualities, samadhis and wisdom (prajña). According to Paul Williams, this practice of "Buddha mindfulness" gained further importance within Mahayana Buddhism, which had an expanded cosmology that held that there were infinite numbers of Buddhas and Bodhisattvas living in infinite Buddhafields throughout

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1140-462: A past life of the Buddha Amitābha. He states that in a past life, Amitābha was once a king who renounced his kingdom, and became a monastic bodhisattva named Dharmākara ("Dharma Storehouse") and gave rise to the aspiration to achieve Buddhahood in order to help all beings. He also had the aspiration to create the most perfect buddha-field as the ideal place to reach awakening. Under the guidance of

1235-647: A pure land called Sukhāvatī ( Sanskrit : "possessing happiness"). Sukhāvatī is situated in the uttermost west, beyond the bounds of our own world. By the power of his vows, Amitābha has made it possible for all who call upon him to be reborn into this land, there to undergo instruction by him in the dharma and ultimately become bodhisattvas and buddhas in their turn (the ultimate goal of Mahāyāna Buddhism). From there, these same bodhisattvas and buddhas return to our world to help yet more people while still residing in his land of Sukhāvatī , whose many virtues and joys are described. The earliest known reference to Amitābha in

1330-438: A spiritual practice or a specific approach to the (Buddhist) Dharma . Since this is a generic term for all "pure land methods", it technically includes practices in many different Buddhist schools , including Tiantai , Tibetan Buddhism , and so on, and not just to those of "Pure Land schools" or sects. "Pure Land Buddhism" is also commonly used to refer to various separate Pure Land traditions which take Pure land practice as

1425-412: A splendor and purity that matched the purity of the Buddha's mind. Sentient beings who are reborn in these pure buddha-fields due to their good karma also contribute to the development of a Buddha-field, as can bodhisattvas who are able to travel there. These buddha-fields are therefore powerful places which are very advantageous to spiritual progress. According to Jan Nattier, the wish to be reborn in

1520-703: A way that suggests that the sūtras were to be used as guides to visualization meditation, and also gives an impression of a magical world of intense visual and sonorous delight." According to Nakamura, the Longer Sukhāvatīvyūha might have been influenced by the Lokottaravāda school, since the work has many elements in common with the Mahāvastu . In the Longer Sukhāvatīvyūha Sūtra , Gautama Buddha begins by describing to his attendant Ānanda

1615-415: Is Sakyamuni Buddha's field), includes non-Buddhists, immoral people, and so on. On the other hand, purified buddha-fields, like Amitabha's, are described as beautiful places, covered in beryl and gold, without any filth or evil. However, different Mahayana texts explain the nature of Sakyamuni's buddhafield in different ways. According to Paul Williams, some sutras adopt the view that Sakyamuni's buddhafield

1710-450: Is a stub . You can help Misplaced Pages by expanding it . Amit%C4%81bha Amitābha ( Sanskrit pronunciation: [ɐmɪˈtaːbʱɐ] ) is the principal Buddha of Pure Land Buddhism . He is also known as Amitāyus , which is understood to be his enjoyment body ( Saṃbhogakāya ). In Vajrayana Buddhism , Amitābha is known for his longevity, discernment , pure perception , and the purification of aggregates with deep awareness of

1805-494: Is a Pure Land." There was never any Indian "school" focused on this method, as it was considered one of the many goals and methods of Indian Mahayana Buddhism. There is also very little evidence for an Amitabha cult per se in India according to Williams. Furthermore, the East Asian term "pure land" or "purified ground" (Chinese: jìngtǔ ) is not a translation of any particular Indic term, and Indian authors almost always used

1900-536: Is a work of Kushan art , made during the Kushan Empire (30–375 CE), and was dedicated to "Amitābha Buddha" by a family of merchants. Gregory Schopen translates the inscription as follows: The 26th year of the Great King Huveṣka, the 2nd month, the 26th day. On this day by Nāgarakṣita, the (father) of the trader (Sax-caka), the grandson of the merchant Balakatta, the (son of Buddhapila), an image of

1995-446: Is also an important source, particularly for early Chinese Pure Land. The English term "Pure Land Buddhism" can refer to two religious phenomena. One referent of the term "Pure Land" is a collective term for all practices and teachings having to do with a Buddha's "pure land" or buddha-field (Sanskrit: buddhakṣetra ). This usage corresponds with the Chinese term "Pure land Dharma gate" (淨土法門, pinyin : jìngtǔ fǎmén) which refers to

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2090-512: Is also called Amida Nyorai ( Japanese : 阿弥陀如来 , "the Tathāgata Amitābha") . In Tibetan, Amitābha is called འོད་དཔག་མེད་ Wylie : ' od dpag med , THL : Öpakmé and in its reflex form as Amitāyus, ཚེ་དཔག་མེད་ Wylie : tshe dpag med , THL : Tsépakmé . They are iconographically distinct. When in the descending standing position, Amitābha is often shown with left arm bare and extended downward with thumb and forefinger touching, with

2185-594: Is considered one of the Five Dhyani Buddhas known also as the Five Tathagatas together with Akshobhya , Amoghasiddhi , Ratnasambhava , and Vairocana . Amitābha is associated with the western direction and the skandha of saṃjñā , the aggregate of perception, or distinguishing, and the deep awareness of individuality. His co-equal is the female Buddha Pāṇḍaravāsinī . His two main disciples (the same number as Gautama Buddha ) are

2280-489: Is credited with the authorship of the short Verses of Aspiration: An Upadeśa on the Amitāyus Sūtra ( Wúliángshòujīng yōupótíshè yuànshēng jié 無量壽經優婆提舍願生偈, T.1524) which is a commentary on the shorter Sukhāvatīvyūha which describes a five part practice which may have been used as a visualization meditation ritual. Williams notes that the authorship of this work by Vasubadhu is questioned by some modern scholars . The text

2375-600: Is described as being in the West, and he works for the enlightenment of all beings (represented iconographically as a blessing Buddha). The Amitayurdhyana Sutra recommends and describes at length the practice of visualising Amitābha and the Pure Land. The other two sutras do not detail visualisation practices, and have been interpreted in different ways, such as the nianfo practice of repeatedly saying Amitābha's name. Other practices developed from these sutras include practices at

2470-546: Is focused around Amitābha Buddha. In East Asian Pure Land traditions, the main religious practice is the recitation or chanting of the phrase 南無阿彌陀佛 ( Mandarin : Nāmó Ēmítuófó, Japanese: Namu Amida Butsu) which means "Homage to Amitābha Buddha". Amitābha is also known in Tibet , Mongolia , Nepal , India and other regions where Tibetan Buddhism is practiced. In the Highest Yogatantra of Tibetan Buddhism, Amitābha

2565-399: Is impure because, due to his vast compassion, he works to help all beings, even the most impure. Thus, while some Buddhas like Amitabha, teach the beings who aspire to be born in their pure buddha-fields, other Buddhas (like Sakyamuni) "vow to appear as Buddhas in impure realms, tainted Buddha Fields, out of their great compassion." This is the view of Sakyamuni's buddha-field which is found in

2660-460: Is infinite". The name Amitāyus (nominative form Amitāyuḥ ) is also used for the Sambhogakāya aspect of Amitābha, particularly associated with longevity. He is mostly depicted sitting and holding in his hands a vessel containing the nectar of immortality. In Tibetan Buddhism, Amitāyus is also one of the three deities of long life (Amitāyus, White Tara and Uṣṇīṣavijayā ). Amitāyus being

2755-487: Is known as one who calls to mind the Buddha." Thus, one should not think that these Buddhas actually come from somewhere or go anywhere, they are to be understood as similar to empty space and as not existing in some substantial or objective way, since they are empty, like all dharmas, of inherent existence ( svabhavena sunya ). The two most important Indian sutras for the East Asian Pure Land tradition are

2850-592: Is known for its focus on faith or trust. The Dà zhìdù lùn ( Great discourse on the Perfection of Wisdom , T.1509), translated by Kumārajīva and his team of scholars, is a large commentarial work on the Perfection of Wisdom . Its 92nd section (juǎn) is entitled "Chapter on Purifying a Buddha-field" and contains much discussion on the nature of buddha-fields and how to attain rebirth there. The Mahayana Sutras which teach Pure Land methods were brought from

2945-527: Is no misery, hunger, or pain and where all beings accomplish the ten good actions . Nattier notes that this sutra does not recommend Buddhahood for all beings in Abhirati, instead some are striving for Arhatship and will attain it there. Also, in this sutra, bodhisattvas do not attain Buddhahood in Abhirati, instead, they advance on the path until ready and then they are born in another world which lacks

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3040-428: Is one of the earliest Mahayana sutras translated into Chinese (it was eventually translated into Chinese four times). The sutra focuses on the pratyutpanna-buddha-sammukhavasthita-samadhi which means "the samadhi of the one who stands ( avasthita ) face-to-face with, or in the presence of ( sammukha ), the present ( pratyutpanna ) Buddhas." This sutra also contains the earliest textual reference to Amitabha, though

3135-448: Is possible for me to see him with my mind as clearly as with my eyes, in night as well as day. And since I spend my nights revering him, there is not, to my mind, a single moment spent away from him. The Ekottara-agama (EA) also contains various unique passages on buddhānusmṛti. EA III, 1 (Taisho Vol. II, p. 554a7-b9) states that buddhānusmṛti can lead to the unconditioned, nirvana , as well as magic power. This sutra explains that

3230-465: Is the easiest way to distinguish them. Amitāyus is an emanation of Amitābha. Amitābha is the head of the Lotus family. In Vajrayana, Amitābha is the most ancient of the Five Tathagatas . He is of red color originating from the red seed syllable hrīḥ . He represents the cosmic element of "Sanjana" (name). His vehicle is the peacock. He exhibits Samadhi Mudra his two palms folded face up, one on top of

3325-477: Is the main source for the tradition of the Buddha Akṣobhya and his buddhafield of Abhirati . It is also one of the earliest known Mahayana sutras. According to this sutra, Akṣobhya took various vows to follow the path to Buddhahood many aeons ago. Due to the great merit generated by these vows for countless lifetimes, Akṣobhya was able to create a purified buddha-field, a peaceful and blissful place where there

3420-522: The Ajitasena Sutra , Samādhirāja Sūtra and Sukhāvatīvyūha Sūtra . The appearance of such literature and sculptural remains at the end of the second century suggests that the teachings on Amitābha we becoming popular in the first and second centuries CE. Furthermore, there are sculptures of Amitabha in dhyani mudras as well as bronzes of Amitābha in abhaya mudra from the Gandhara era of

3515-759: The Longer Sukhāvatīvyūha Sūtra , and the Shorter Sukhāvatīvyūha Sūtra . These sutras describe Amitābha (whose name means Immeasurable Light), and his pure buddha-field of Sukhavati (which is said to excel all buddhafields). They also discuss his various bodhisattva vows, which focus on his buddhafield as well as discussing how he attained Buddhahood. As Williams writes, the Longer sutra also states that "those who sincerely trust in Amitabha and desire to be reborn in his Pure Land need "call on

3610-526: The Lotus Sutra , which according to Williams "sought to restore Sakyamuni to pre-eminence in the face of Pure Land cults centred on Amitayus and Aksobhya." According to the Vimalakirti sutra , this seemingly impure world, Sakyamuni's buddha-field, is actually a purified buddha-field. It only appears to be impure because the minds of sentient beings perceive it to be impure. As Williams explains,

3705-714: The Gandhāra region to China as early as 147 CE, when the Indo-Kushan monk Lokakṣema began translating the first Buddhist sūtras into Chinese . They include the Akṣobhya-vyūha (centered on Abhirati , the buddha-field of the Buddha Akṣohhya ) and the Pratyutpanna Samādhi Sūtra (which discusses the buddhafield of Amitabha ). The earliest of these translations show evidence of having been translated from

3800-667: The Gāndhārī language , a Prakrit . There are also images of Amitābha with the bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta which were made in Gandhāra during the Kushan era . Somewhat later, the Kuchan master Kumārajīva (344–413 CE) translated the Smaller Sukhāvatī-vyūha (T 366) and other Chinese translators also rendered the Longer Sukhāvatīvyūha Sūtra into Chinese,

3895-522: The Pratyutpanna, these visions are possible because: "this triple world is nothing but thought. That is because however I discriminate things [Skt. vikalpayati, mentally construct], so they appear." The sutra also links this visionary samadhi with the realization of emptiness , stating that "he who obtains the samadhi of emptiness by thus concentrating on the Tathagata without apprehending him, he

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3990-585: The Shamarpas are considered to be emanations of Amitābha. In Shingon Buddhism , Amitābha is seen as one of the thirteen Buddhas to whom practitioners can pay homage. Shingon, like Tibetan Buddhism, also uses special devotional mantras for Amitābha, though the mantras used differ. Amitābha is also one of the Buddhas featured in the Womb Realm Mandala used in Shingon practices , and sits to

4085-593: The bodhisattvas Vajrapani and Avalokiteśvara , the former to his left and the latter to his right. In Tibetan Buddhism , there exist a number of famous prayers for taking rebirth in Sukhāvatī ( Dewachen ). One of these was written by Je Tsongkhapa , on the request of Manjushri . Amitābha is primarily invoked in Tibet during the phowa practices, or invoked as Amitāyus – especially in practices relating to longevity and preventing an untimely death. The Panchen Lamas and

4180-486: The nembutsu , the Seizan branch attempted to organize all Buddhist practices into a hierarchy, with the nembutsu being the foremost practice. This is a similar approach to that found in Shingon , Tendai and Kegon sects of Buddhism. In Seizan thought, it is thought that practices other than the nembutsu do contain some merit, but not equal to even one recitation of the nembutsu . This Buddhism -related article

4275-614: The Blessed One, the Buddha Amitābha was set up for the worship of all buddhas. Through this root of merit (may) all living things (obtain) the unexcelled knowledge of a buddha. Another early epigraphic mention of Amitabha (c. 610 CE) is found in Patan (Lalitpur) . It is a verse which states: I praise Amitabha, the best, dispeller of illusion by the light of great prajña . The light, victor who lives in Sukhavati with Lokesvara ,

4370-518: The Buddha Amitābha and call him to mind again and again in this land. Because of this calling to mind, they see the Buddha Amitābha. Having seen him they ask him what dharmas it takes to be born in the realm of the Buddha Amitābha. Then the Buddha Amitābha says to these bodhisattvas: "If you wish to come and be born in my realm, you must always call me to mind again and again, you must always keep this thought in mind without letting up, and thus you will succeed in coming to be born in my realm." According to

4465-711: The Buddha Lokeśvararāja ("World Sovereign King"), innumerable buddha-lands throughout the ten directions were revealed to Dharmākara. After meditating for five eons on how to array the perfect buddha-land, he then made a great series of forty-eight vows, and through his great merit, created the realm of Sukhāvatī ("Ultimate Bliss"). Charles B. Jones describes some of the most important elements of these vows as follows: this buddha-land will be accessible to all beings who aspire to be reborn there even for "ten moments of thought" (vow 18), cultivate all virtues (vow 19), and, upon hearing his future buddha-name Amitābha, dedicate

4560-540: The Buddha is an early Buddhist practice which was taught in the Early Buddhist Texts . According to Paul Harrison, the term anusmṛti means 'recollection', 'remembrance', and, by extension, 'calling to mind', 'keeping in mind' (cf. smriti , commonly translated as 'mindfulness'). Buddha recollection was part of a group of anusmṛti practices. In the Anguttara Nikaya , one finds six anusmṛtis:

4655-615: The Buddha, the Dhamma, the Sangha, sila (moral observance), caga (liberality), and the devata (gods). In the Sutta Nipata , a Brahmin follower of the Buddha, named Pingiya, notes that even though his physical state does not allow him to be with the Buddha personally, there is no moment for me, however small, that is spent away from Gotama, from this universe of wisdom, this world of understanding ... with constant and careful vigilance it

4750-552: The Buddhadharma to attain Buddhahood there. Akṣobhya and his buddha-field are also discussed in the Aṣṭasāhasrikā Prajñāpāramitā Sūtra , and the descriptions in this sutra match that of the Akṣobhya-vyūha . Nattier notes that this buddha-field is similar to our world system, with a human realm, heaven realms and a buddha-realm. However, it lacks the three lower realms and there is little suffering even in

4845-414: The Buddhas in their buddha-fields and vow to be like them. The Vimalakīrti Sutra is a text which mainly focuses on wisdom, but it includes various discussions the nature of our world (which is Śākyamuni's buddha-field), and how it appears impure and yet is pure. This discussion was widely quoted by later Chinese Pure Land sources. The sutra also contains a chapter in which Akṣobhya's buddha-field plays

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4940-499: The Dharma to all beings there. The longer sutra also mentions that beings with little attainment or virtue can reach the Pure Land, though it also claims that how and where they will be born once inside the Pure Land is correlated with their level of attainment. Only those who have committed the Five Heinous Deeds or have slandered the dharma are barred from the Pure Land according to the long sutra. The Akṣobhya-vyūha

5035-519: The Dharma. The Bhaiṣajyaguru Sūtra briefly describes the buddhafield of the Buddha Bhaiṣajyaguru (Medicine Guru), the Buddha of healing, as well as the vows that he made as a bodhisattva. His buddhafield is similar to Akṣobhya's, without pain and totally clean and beautiful. The sutra may have been composed outside of India (perhaps Central Asia) and later introduced into the subcontinent. This Buddha became quite popular in East Asia due to

5130-608: The Great Buddha of Kamakura ( 鎌倉大仏 ) at Kōtoku-in or the exposition mudrā, while the earth-touching mudrā (right hand pointed downward over the right leg, palm inward) is reserved for a seated Gautama Buddha alone. He can also be seen holding a lotus in his hands while displaying the meditation mudrā. There is a difference between Amitāyus and Amitābha. Amitāyus—the Buddha of Infinite Life—and Amitābha—the Buddha of Infinite Light—are essentially identical, being reflective images of one another. Sutras in which Gautama Buddha expounds

5225-576: The Mahayana sources which discuss buddhakṣetras are generally devotional Mahayana forms of the classic Buddhist practice known as mindfulness of the Buddha (Skt. buddhānusmṛti ). Andrew Skilton argues that the intermingling of Mahāyāna teachings with Sarvāstivādin meditation traditions in Kashmir led to the Buddha meditation practices which later influenced Pure Land in China. Remembrance of

5320-522: The Mahāyāna Buddhist traditions of China , Japan , Korea , Vietnam , the Himalayas and Inner Asian regions such as Tibet . In Tibetan Buddhism , prayers and practices which aim at rebirth in a Buddha-field are a popular religious orientation, especially among laypersons. The most distinctive feature of East Asian Pure Land traditions is that it offers ordinary people (even the unlearned, and

5415-485: The belief that he could cure disease and enhance longevity. The Mañjuśrībuddhakṣetraguṇavyūha discusses the future buddha-field of Mañjuśrī . Teachings and practices related to buddha-fields are discussed in various Mahayana treatises, including some that have been attributed to Indian masters like Nāgārjuna and Vasubandhu . A text attributed to Nagarjuna, the * Dasabhumikavibhāsā (Chinese: Shí zhù pípóshā lùn 十住毘婆沙論, T.1521) which only exists in Chinese, contains

5510-402: The buddha Lokeśvararāja , renounced his throne. He then resolved to become a Buddha and to create a buddhakṣetra (literally "buddha-field", often called a "Pureland" or "Buddha Land": a realm existing in the primordial universe outside of ordinary reality, produced by a buddha's merit) possessed of many perfections. These resolutions were expressed in his forty-eight vows , which set out

5605-524: The buddhafields of Aksobhya and Medicine Guru (though this is rarer). Although the Buddhas are venerated in Pure Land traditions and are seen as savior figures, the tradition clearly distinguishes itself from theistic religions, due to its roots in the classic Mahayana understanding of Buddhahood and bodhisattvas , as well as the Buddhist doctrines of emptiness and mind-only . Pure Land oriented practices and concepts form an important component of

5700-475: The central element of their teaching, sometimes exclusively so. In Chinese Buddhism , Pure Land is often thought of as its own zōng (school), like Zen and so forth. Thus, this usage corresponds to the East Asian term "Pure Land school" ( Chinese : 淨土宗 ; pinyin : Jìngtǔzōng ; Japanese : 浄土仏教 , romanized :  Jōdo bukkyō ; Korean :  정토종 ; RR :  Jeongto-jong ; Vietnamese : Tịnh độ tông ). In Japanese Buddhism,

5795-451: The compassion of Amida Buddha. 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. Shōkū, its founder, was said to recite the nembutsu 60,000 times a day and would endure other ascetic practices. Unlike some of Hōnen's disciples, such as Kōsai , who attempted to eschew other Buddhist practices in favor of

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5890-570: The context of the reference makes it clear that the Pratyutpanna Samādhi is not exclusively for meeting Amitabha but can be used to meet any present Buddha. According to the Pratyutpanna, a practitioner must first strictly keep to the Buddhist moral code and then enter solitary retreat. In the retreat, they concentrate their thoughts on the Buddha Amitabha and thus practice buddhānusmṛti. They contemplate his qualities (such as being

5985-508: The destroyer of the fear arising in the world, bearer of the lotus, and Mahasthamaprapta , the affectionate-hearted one. Regarding textual evidence, the earliest Buddhist sutra mentioning Amitābha is the translation into Chinese of the Pratyutpanna Samādhi Sūtra (般舟三昧經; Bozhōu Sānmèi Jīng ) by the Kushan monk Lokakṣema around 180. This text has been dated to between the 1st century BCE and 2nd century CE by modern buddhologists. Other early Mahayana texts mentioning Amitabha include

6080-640: The emptiness of all phenomena. Amitābha is associated with the Diamond Realm ( vajradhātu ), whereas Amitāyus is associated with the Womb Realm ( garbhakoṣadhātu ). According to the Larger Sūtra of Immeasurable Life , Amitābha was, in very ancient times and possibly in another system of worlds, a monk named Dharmākara. In some versions of the sūtra , Dharmākara is described as a former king who, having come into contact with Buddhist teachings through

6175-571: The first century, suggesting the popularity of Amitābha during that time. One of the last prayer busts of Amitābha can be found in the trademark black stone of the Pala Empire (c. 750–1161 CE), which was the last Buddhist empire of India. Pure Land Buddhism Pure Land Buddhism or the Pure Land School ( Chinese : 淨土宗 ; pinyin : Jìngtǔzōng ) is a broad branch of Mahayana Buddhism focused on achieving rebirth in

6270-477: The glories of Sukhavati, the Pure Lands, speak of the presiding Buddha sometimes as Amitābha and sometimes as Amitāyus. When depicted as Amitāyus he is depicted in fine clothes and jewels and as Amitābha in simple monk's clothing. They are also simply known as Amida in the Chinese and Japanese tradition. The image of the gold colored statue in the article is of Amitāyus as he is wearing a five-pointed crown, which

6365-493: The ground with his toe and the whole world appears in a beautiful and radiant way to Śāriputra. The Buddha then states that his Buddha-field has always been pure. In contrast to this view, the Nirvana Sutra claims that Buddha Śākyamuni has his own Pure Land which is not this world, but is many worlds away and is called "Unsurpassable" (Wúshèng 無勝). The Buddha manifests from this Pure Land into our world in order to teach

6460-647: The human realm, which is a peaceful place without any need to work nor buying or selling, since food magically appears to those who need it. According to the Akṣobhya-vyūha , attaining rebirth in Abhirati is difficult. Nattier notes that "a tremendous amount of merit is required", and conversely, no specific devotional act towards Akṣobhya is required. One must cultivate the proper roots of merit and purify one's conduct. Those who wish to be born in Abhirati should vow to be reborn there, dedicate all their merit to be reborn in Abhirati, not be selfish, learn meditation and meet with holy people. They should practice visualizing

6555-451: The idea of rebirth in a buddha-field in his Mahāyānasaṃgraha . According to Asanga, sutra statements which say that one may be reborn in a buddha-field by simply wishing to or by simply reciting a Buddha's name should not be taken literally. Instead, the Buddha's intent in saying such things was to encourage the lazy and indolent that were not capable of practicing the Dharma properly. Another Yogacara master, Asanga's brother Vasubandhu ,

6650-407: The land itself, with all its trees and buildings, will be adorned with all seven kinds of brilliant jewel (vow 32). The sutra then claims that Amitabha has achieved Buddhahood and hence these vows have been fulfilled. It also describes in detail the nature of the "Land of Peace and Bliss", its beauty, magnificence and comfortable features, as well as the way that the various features of the land teach

6745-455: The long and short Sukhāvatīvyūha sūtras were composed during the 1st and 2nd centuries CE, though he considers the smaller Sukhāvatīvyūha to be earlier. Andrew Skilton writes that the descriptions of Sukhāvatī given in the Sukhāvatīvyūha sūtras suggests that these descriptions were originally used for meditation: "This land, called Sukhāvatī or "blissful," is described in great detail, in

6840-606: The merit of their practices to gaining rebirth (vow 20). He will personally appear to such beings at the moment of death (vow 19). Once born in his buddha-land, they will have many of the abilities and bodily features of a fully awakened buddha, such as the divine eye, the divine ear, and the ability to read others' minds (vows 6, 7, 8), and the 32 bodily marks of a buddha (vow 21). The requirements that beings first perfect all virtues and attain such abilities and features before gaining rebirth might lead one to think that they are effectively buddhas upon arrival, but other vows make clear that

6935-566: The moment of death, call upon him. This openness and acceptance of all kinds of people has made belief in pure lands one of the major influences in Mahāyāna Buddhism. Pure Land Buddhism seems to have first become popular in Gandhara , from where it spread to China infused with Taoists and Confucian philosophy before spreading to Central and East Asia . The sutra goes on to explain that Amitābha, after accumulating great merit over countless lives, finally achieved buddhahood and created

7030-785: The most popular being Buddhabhadra's c. 359–429 CE. Over time, the three principal sūtras for the Chinese Pure Land tradition became the Longer Sukhāvatīvyūha Sūtra , Amitayurdhyana Sutra ( i.e. The Contemplation Sutra ) and the Shorter Sukhāvatīvyūha Sūtra . Regarding the Amitayurdhyana Sutra (Guan-wuliangshou-jing, Sutra on the Visualization of [the Buddha] Immeasurable Life), modern scholars now consider it to be

7125-591: The name of Amitabha (Chinese: Āmítuófó , Japanese: Amida ). However, Pure Land Buddhism also includes a large group of practices which are done alongside Buddha recitation. In East Asian Buddhism , the three primary texts of the Pure Land tradition (the "Three Pure Land Sutras") are the Sutra of Amitayus , the Contemplation Sutra and the Amitabha Sutra . The Pratyutpanna-samādhi-sūtra

7220-526: The name" of Amitabha only 10 times and they will be reborn there – provided they have not committed any of the five great crimes of murdering father or mother, or an Arhat, harming a Buddha, or causing schism in the sangha, or have slandered the Dharma." According to the longer sutra, those who wish to be reborn in Sukhavati should give rise to bodhicitta, meditate on Amitabha, hear and recite his name, pray to reborn in Sukhavati, and accumulate merit. Then at

7315-480: The other, lying on his lap. The lotus is his sign. When represented on the stupa, he always faces toward west. He is worshiped thinking that one can have salvation. The first known epigraphic evidence for Amitābha is the bottom part of a statue found in Govindnagar, Pakistan and now located at Government Museum, Mathura . The statue is dated to "the 26th year of the reign of Huviṣka " i.e., 104 CE. It

7410-494: The pure land of Amitabha (Jp: Amida), scholars may also use the term "Amidism". Similarly, traditional sources do sometimes speak of "Amida's Dharma ." Teachings which focus on seeking rebirth in a buddha-field ( buddhakṣetra ) were first developed in Indian Mahayana Buddhist Sutras , and were very popular in Kashmir and Central Asia , where they might have originated. The methods taught in

7505-459: The purpose of rebirth in this buddha-land is the acquisition of buddhahood. Beings born there are promised limitless time to practice (vow 15), they will never perish and revert to a lower rebirth (vow 2), and they will assuredly achieve buddhahood(vow 11). The land itself is to be so clear and pure that it perfectly reflects all other world systems (vow 31). All the accoutrements of the land will be so finely wrought as to be unperceivable (vow 27), and

7600-499: The right and Mahāsthāmaprāpta on the left. This iconography is known as an Amitabha triad , and is especially common in Chinese , Japanese , and Korean art . Amitābha is said to display 84,000 auspicious and distinguishing marks reflecting his many virtues. Amitābha can often be distinguished by his mudrā : Amitābha is often depicted, when shown seated, displaying the meditation mudrā (thumbs touching and fingers together as in

7695-425: The right hand facing outward also with thumb and forefinger touching. The meaning of this mudra is that wisdom (symbolized by the raised hand) is accessible to even the lowest beings, while the outstretched hand shows that Amitābha's compassion is directed at the lowest beings, who cannot save themselves. When not depicted alone, Amitābha is often portrayed with two assistant bodhisattvas, usually Avalokiteśvara on

7790-499: The same Chinese characters used for Amitābha are used to represent his name, though they are pronounced slightly differently: In addition to transliteration, the name Amitābha has also been translated into Chinese using characters which, taken together, convey the meaning "Infinite Light": 無量光 (Wúliàngguāng). In the same fashion, the name Amitāyus ("Infinite Life") has been translated as 無量壽 (Wúliàngshòu). These translated names are not, however, very commonly used. In Japanese, Amitābha

7885-437: The sutra, these visions are not said to be the result of the divine eye (or other magical powers), instead the Buddhas appear to the meditator's vision. The sutra also seeks to explain how it is possible to have these visions and what their nature is like. According to the sutra, the nature of the visions are dream-like and the sutra states that they are possible because all phenomena are empty and made by mind. According to

7980-405: The term buddhakṣetra. However, it is possible the Chinese term is related to the Sanskrit term pariśuddha - buddhakṣetra (purified buddhafield). The Pratyutpanna Samādhi Sūtra gives an early description of the practice of reciting the name of Amitābha as a meditation method , although it does not enumerate any vows of Amitābha or the qualities of his Buddha-field of Sukhāvatī. This sutra

8075-530: The term more commonly refers to specific institutions like Jōdo-shū and Jōdo Shinshū . Another common name for the Pure Land school in Chinese Buddhism is "Lotus School" (liánzōng 蓮宗), drawing its name from the various Pure land Lotus Societies, the first of which was founded by Huiyuan (334–416). In Japanese Buddhism meanwhile, another name for the Pure Land schools is "Nembutsu school". When referring to traditions which focus on rebirth in

8170-563: The time of death, Amitabha will appear to those who have sincerely practiced and wished to be reborn there and lead them to Sukhavati. Bodhisattvas who reach Sukhavati from other lands will also be able to enter the stage of "one more birth" (left until Buddhahood) and they will also be able to be reborn from Sukhavati into other worlds to help beings. From Sukhavati, beings will also be able to visit other buddha-fields to see many other Buddhas. Thus, this buddha-field makes it much easier for someone to attain enlightenment. According to Julian Pas,

8265-480: The time of death, such as visualising Amitābha in the heaven (sun) over their head (Western horizon), think his name as a mantra, and leaving the body as a soul through the acupuncture point Bai Hui (百會). East Asian Buddhist traditions commonly invoke Amitābha's name in a practice known as nianfo ( 念佛 ) in Chinese and nembutsu in Japanese. This is the central practice of East Asian Pure Land Buddhism which

8360-794: The type of Pureland Dharmākara aspired to create, the conditions under which beings might be born into that world, and what kind of beings they would be when reborn there. In the versions of the sutra widely known in China, Vietnam, Korea and Japan, Dharmākara's eighteenth vow was that any being in any universe desiring to be reborn into Amitābha's pure land ( Chinese : 淨土 ; pinyin : jìngtǔ ; Japanese pronunciation : jōdo ; Korean : 정토 ; romaja : jeongto ; Vietnamese : tịnh độ ) and calling upon his name with sincerity, even as few as ten times will be guaranteed rebirth there. His nineteenth vow promises that he, together with his bodhisattvas and other blessed Buddhists, will appear before those who, at

8455-458: The underlying Indic form: oṃ amṛta-teje hara hūṃ . The proper form of Amitābha's name in Sanskrit is Amitābha , masculine, and the nominative singular is Amitābhaḥ . This is a compound of the Sanskrit words amita ("without bound, infinite") and ābhā ("light, splendor"). Consequently, the name is to be interpreted as "he who possesses light without bound, he whose splendor

8550-425: The unethical) hope that they may attain the stage of non-retrogression and eventually Buddhahood no matter how bad their karma may be. This is accomplished by rebirth in a pure land through the power of Buddha Amitabha. East Asian Pure Land Buddhism mostly relies on the practice of mindfulness of the Buddha , which is called niànfó (念佛, "Buddha recitation", Japanese: nenbutsu ) in Chinese and entails reciting

8645-469: The universe. The practice of mindfulness of the Buddhas was seen as a way to contact these living Buddhas and attain awakening. For example, the Saptaśatikā (700 line) Prajñāpāramitā Sūtra states that through the 'Single Deed Samadhi' one can quickly attain enlightenment: The meditators should live in seclusion, cast away discursive thoughts, not cling to the appearance of things, concentrate their minds on

8740-508: The very existence of a buddha-field depends on the acts of a bodhisattva on their path to Buddhahood. According to Jan Nattier, these ideas may have developed out of meditative experiences which provided certain meditators with "visions of a universe far more vast than had previously been supposed", with many world systems, some of which contained other Buddhas. This introduced the possibility that one could be reborn in these Buddha-fields. Indian Mahayanists also held that these buddha-fields had

8835-476: The view of the Vimalakirti sutra is that: "The impurity that we see is the result of impure awareness, and also the Buddha's compassion in creating a world within which impure beings can grow. Thus the real way to attain a Pure Land is to purify one's own mind. Put another way, we are already in the Pure Land if we but knew it. Whatever the realm, if it is inhabited by people with enlightened pure minds then it

8930-566: The west, which is where the Pure Land of Amitābha is said to dwell. Amitābha is the center of a number of mantras in Vajrayana practices. The Sanskrit form of the mantra of Amitābha is oṃ amitābha hrīḥ ). An alternative Tibetan mantra is Om ami dewa hri (Sanskrit: oṃ amideva hrīḥ ). Amitabha's main mantra in Shingon Buddhism is Om amirita teizei kara um (Japanese: オン・アミリタ・テイゼイ・カラ・ウン ), which represents

9025-512: Was that through proper conduct, worship, and meditation, one could attain rebirth in the Buddha-field of one of these Buddhas. In the more expansive Mahayana cosmology, there are an infinite number of Buddhas, and each one has a field of activity where they teach and guide sentient beings to awakening. This teaching activity, which is done out of a sense of great compassion, is how Buddhas and bodhisattvas "purify" their Buddha-fields. Indeed,

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