AmitÃÂbha (, "Measureless" or "Limitless" Light), also known as Amituofo in Chinese, Amida Butsu in Japanese, Amita-bul in Korean, A Di ÃÂàPháºÂt in Vietnamese, and ÃÂpakmé in Tibetan, is one of the main Buddhas of Mahayana Buddhism and the most widely venerated Buddhist figure in East Asian Buddhism. AmitÃÂbha is also known by the name AmitÃÂyus ("Measureless Life").
AmitÃÂbha is the main figure in two influential Indian Buddhist Mahayana Scriptures: the Sutra of Measureless Life and the AmitÃÂbha Sà «tra. According to the Sutra of Measureless Life, AmitÃÂbha established a pure land of perfect peace and happiness, called SukhÃÂvatë ("Blissful"), where beings who mindfully remember him with faith may be reborn and then quickly attain enlightenment. The pure land is the result of a set of vows AmitÃÂbha made long ago. As his name means Limitless Light, AmitÃÂbha's light is said to radiate throughout the cosmos and shine on all beings. Because of this, AmitÃÂbha is often depicted radiating light, a symbol for his wisdom. As per the name AmitÃÂyus, this Buddha is also associated with infinite life, since his lifespan is said to be immeasurable. AmitÃÂbha's measureless life is seen as being related to his infinite compassion.
AmitÃÂbha devotion is particularly prominent in East Asian Buddhism, where the practice of mindfulness of AmitÃÂbha Buddha (known as nianfo in Chinese, nembutsu in Japanese) is seen as a path to liberation open to everyone. AmitÃÂbha is also the principal Buddha in Pure Land Buddhism, which is a tradition focused on attaining birth in the pure land by relying on the power of AmitÃÂbha (also known as "Other Power") and faithfully reciting Amitabha's name. AmitÃÂbha is also a major Buddha in Tibetan Buddhism, where he is associated with pure land practices, as well as phowa (the transference of consciousness at the time of death).
The names AmitÃÂyus and AmitÃÂbha (in various Chinese transliterations and translations) are used interchangeably in East Asian Buddhism. In Tibetan Buddhism however, AmitÃÂyus is distinguished from AmitÃÂbha, and they are depicted differently in Himalayan art. AmitÃÂyus is also known as a Buddha of long life in Tibetan Buddhism. In East Asian Buddhism, AmitÃÂbha is most often depicted as part of a triad with the two bodhisattvas Avalokiteà Âvara and MahÃÂsthÃÂmaprÃÂpta. In Tibetan Buddhism, the triad includes Avalokiteà Âvara and Vajrapani (or Padmasambhava) instead.
The most influential AmitÃÂbha focused Mahayana sutras are two sutras known by the Sanskrit title SukhÃÂvatë-vyà «ha (Blissful Array, or the Array of SukhÃÂvatë). These two are the Short SukhÃÂvatëvyà «ha Sà «tra (also known as the AmitÃÂbha Sutra) and the Larger SukhÃÂvatëvyà «ha Sà «tra (also known as the Sutra of Infinite Life). These sutras are the main Indian Mahayana sources for the teachings on AmitÃÂbha and his pure land. In these sutras, AmitÃÂbha is a transcendent and immortal Buddha who resides in a pure buddhafield that he created. This pure land is located billions of worlds away in the western direction and all beings can attain rebirth there, where they can swiftly become Buddhas themselves.
According to the Sà «tra of Limitless Life, eons ago, AmitÃÂbha was a bodhisattva monk named DharmÃÂkara. In some versions of the sà «tra, DharmÃÂkara is described as a former king who, having come into contact with Buddhist teachings through the buddha Lokeà ÂvararÃÂja, renounced his throne and became a monk. For five eons (kalpas), DharmÃÂkara contemplated all the qualities of all the pure buddhafields (realms created by a Buddha existing outside of ordinary reality) throughout the cosmos. He then resolved to become a Buddha and to create the best of all pure buddha-fields possessed of many supreme qualities.
The sutra then recounts how DharmÃÂkara made a series of bodhisattva vows (praá¹ÂidhÃÂna), pledging that unless these vows were fulfilled, he would not attain Buddhahood. Different versions of the text list varying numbers of these vows (the most common sutra contains ), which serves as the foundation for Pure Land doctrine. These solemn resolutions set out the type of pure land DharmÃÂkara aspired to create, the conditions under which beings might be born into that world, and what kind of beings they would be. After many eons of bodhisattva practice, DharmÃÂkara became AmitÃÂbha Buddha (his enlightenment having occurred ten kalpas ago). Since he now presides over the Pure Land of SukhÃÂvatë ("Utmost Bliss") in the western direction, it is understood that his vows were indeed fulfilled.
Among these "past vows", DharmÃÂkara promised that all beings born in his land would never fall into lower realms, and would possess golden divine bodies with many superpowers. He also vowed that they would be firmly established on the path to Buddhahood and could enjoy profound peace, happiness and an unlimited lifespan there.
The central aspect of these vows is the ones which discuss how to attain birth in the pure land. In Pure Land Buddhism, one of the most influential passages has been the eighteenth vow, which states:<blockquote>If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and think of me even ten times should not be born there, may I not attain perfect enlightenment. Excluded however, are those who commit the five grave offenses and abuse the Right Dharma.</blockquote>This vow is also called the "original" or "fundamental" vow in East Asian Pure Land Buddhism, indicating its special status in this tradition. This vow, along with some other passages, made it possible to argue that all kinds of people would attain birth in the pure land, even very wicked, deluded and defiled persons. Barring that one did not commit the five grave acts (patricide, matricide, the murder of an arhat, harming a Buddha, causing schism in the sangha), this scripture seems to open up the possibility of birth in the pure land to everyone who faithfully thinks of the AmitÃÂbha even just ten times. A modified version of this universalist teaching (which even removes the exclusion of beings who commit the five grave acts) would become a central doctrine of Pure Land Buddhism and remains part of its lasting appeal.
The sutra also explains how, at the moment of death, AmitÃÂbha will appear to those who have aspired to be born in SukhÃÂvatë. Bodhisattvas who arrive in SukhÃÂvatë enter the state of non-retrogression (from which there is no falling back into lower states of rebirth), and the state of "one more birth," meaning they require only one additional lifetime before attaining Buddhahood. Once in SukhÃÂvatë, all beings can also easily visit other pure lands to make offerings to innumerable Buddhas. In SukhÃÂvatë, beings are born asexually, appearing fully formed upon lotus flowers in AmitÃÂbha's presence. Some lotuses remain closed, signifying individuals who still harbor doubts about AmitÃÂbha. Such beings remain enclosed for 500 years, experiencing their lotus as a palace, yet deprived of the Buddha's presence. Eventually, as they dispel their doubts, they emerge from this period of purification and witness the splendor of AmitÃÂbha.
Both versions of the SukhÃÂvatëvyà «ha Sà «tra provide various descriptions which may have served as a guide for meditating on AmitÃÂbha within his Pure Land. According to the sutras, those aspiring to be reborn there should cultivate bodhicitta, listen to AmitÃÂbha's name, contemplate him, pray for rebirth in his land, and accumulate merit as a basis for their future birth. Given these conditions, rebirth in SukhÃÂvatë and eventual enlightenment are significantly more accessible than striving for Buddhahood under the harsh conditions of this world, which is AmitÃÂbha Buddha's ultimate intent for creating the pure land. This teaching about an easily accessible afterlife made AmitÃÂbha a popular Buddha in Gandhara, from where it spread Central Asia and East Asia.
Regarding the Smaller SukhÃÂvatëvyà «ha Sà «tra, this text primarily describes the various features of SukhÃÂvatë and further clarifies the methods of attaining rebirth there. It describes, for example, how the birds and trees of SukhÃÂvatë, themselves manifestations of AmitÃÂbha, continuously sing song of the Dharma. According to this sà «tra, rebirth in SukhÃÂvatë is achieved by sincerely holding AmitÃÂbha's name in mind with undistracted focus for one to seven daysâÂÂan application of the ancient meditation known as buddhÃÂnusmá¹Âti (recollection of the Buddha).
The Larger SukhÃÂvatëvyà «ha Sà «tra describes the Buddha AmitÃÂbha as having a body that radiates limitless light throughout the ten directions. The sutra states:<blockquote>The majestic radiance of the Buddha of Immeasurable Life is exalted and supreme; the radiance of other Buddhas cannot compare with it. Some Buddhasâ light shines upon a hundred Buddha-lands, and other Buddhasâ light shines upon a thousand Buddha-lands. Briefly stated, the light of the Buddha of Immeasurable Life illuminates all the Buddha-lands.....Sentient beings who encounter this light have the three defilements swept away, and they become soft and gentle in body and mind. They leap and dance with joy, and the good mind arises in them. When those suffering pain and travail in the three evil realms see this light, they all find respite and become free of afflictions. After their lives have ended, they will all gain emancipation. The light of the Buddha of Immeasurable Life is resplendent and brilliantly illuminates the lands of the Buddhas throughout the ten quarters; there is no place where it is not heard. It is not I alone who praise this light now; all Buddhas, sravakas, pratyekabuddhas, and bodhisattvas together praise it just as I do. </blockquote>In the Larger SukhÃÂvatëvyà «ha, Shakyamuni also describes the Buddha AmitÃÂbha's light as inconceivable and ultimate indescribable, saying that he "could never describe it completely", even if he spent eons trying.
Regarding the lifespan of AmitÃÂbha, the Larger SukhÃÂvatëvyà «ha Sà «tra states that it is "everlasting and beyond reckoning", totally beyond any calculation or thought.
Both SukhÃÂvatëvyà «ha sà «tras also proclaim Buddha AmitÃÂbha's special status, by stating that he is praised and revered by all the Buddhas of the ten quarters and that all Buddhas teach their retinues about birth in AmitÃÂbha's Pure Land.
AmitÃÂbha is also mentioned in numerous other Buddhist sources. Kenneth Tanaka notes that "Thirty one Sanskrit texts and over one hundred Chinese and Tibetan translations refer to AmitÃÂbha* and/or Sukhavati.*"The earliest Buddhist sutra mentioning AmitÃÂbha is the translation into Chinese of the Pratyutpanna SamÃÂdhi Sà «tra (èÂÂä¸Âæ§ç¶Â; Bozhà Âu SÃÂnmèi Jëng) by the Kushan monk . This text has been dated to between the 1st century BCE and 2nd century CE by modern buddhologists and may have been translated from the Gandhari language (a fragment of which was discovered in 2018). Other important Mahayana texts which mention Amitabha and his pure land of Sukhavati include the Ajitasena Sutra, the Lotus Sutra, the Nirvana Sutra, the MahÃÂmegha Sutra, and the SamÃÂdhirÃÂja Sà «tra. There are also several Indian DhÃÂraá¹Âë sutras (sutras focused on specific magical chants) which are focused on AmitÃÂbha including various editions of the Amitabha Pure Land Rebirth DhÃÂraá¹Âë, as well as the Sà «tra of the DhÃÂraá¹Âë of the King of the Sound of AmitÃÂbha's Drum, the AnantamukhanirhÃÂra-dhÃÂraá¹Âë and the Fundamental DhÃÂraá¹Âë of Immeasurable Life Tathagata (T.930).
Jeff Wilson writes that over a fifth of the sutras in the Taishà  Tripiá¹Âaka reference AmitÃÂbha, but three sutras in particular have become seen as canonical in East Asian Buddhism: the two SukhÃÂvatëvyà «ha Sà «tras discussed above and the AmitÃÂyus Contemplation Sà «tra. The Contemplation Sà «tra is believed to have been translated into Chinese by KalayÃÂà Âas in the early fifth century and belongs to a group of texts focused on the visualization of Buddhas. Unlike other Pure Land sà «tras, the Contemplation Sà «tra emphasizes meditative practices to have a vision of AmitÃÂbha, including thirteen stages of visualization. These include meditating on the setting sun, pure water turning into beryl, and eventually visualizing the entire Pure Land with its jeweled pavilions, lotus throne, AmitÃÂyus (AmitÃÂbha), and his attendant Bodhisattvas, Avalokiteà Âvara and MahÃÂsthÃÂmaprÃÂpta.The sà «tra also explains that even those guilty of the five gravest transgressions may, just before death, encounter a virtuous teacher who instructs them in the Buddha's Dharma. If such a person sincerely calls upon AmitÃÂyusâ name ten times, their accumulated negative karma will be purified, and they will be reborn within a lotus bud in SukhÃÂvatë. After twelve eons, the lotus will bloom, and the individual will behold Avalokiteà Âvara and MahÃÂsthÃÂmaprÃÂpta, who will preach the Dharma and inspire them to cultivate bodhicitta. This sà «tra became a cornerstone of the Pure Land tradition, as it offers hope to all people. Its emphasis on salvation through AmitÃÂbha's boundless compassion extends even to the most evil individuals.
Some MahÃÂyÃÂna treatises mention AmitÃÂbha. The DasabhumikavibhÃÂsà(Ã¥ÂÂä½Âæ¯Âå©Âæ²Âè«Â, T.1521), which is traditionally ascribed to NÃÂgÃÂrjuna and survives only in a Chinese translation by KumÃÂrajëva (344-413), teaches the "easy" practice of maintaining constant mindfulness of AmitÃÂbha Buddha as a way to attain birth in the pure land. The authorship of this text has been disputed by some scholars, including Akira Hirakawa.
Vasubandhu (fl. 4th to 5th century CE) is traditionally credited with composing the Discourse on the Pure Land (T.1524), a commentary on the Shorter SukhÃÂvatëvyà «ha Sà «tra, which only survives in Chinese translation by the Indian translator Bodhiruci (6th century). This work outlines a five-part practice that may have functioned as a visualization meditation. AmitÃÂbha and his pure are also briefly discussed by Vasubandhu's brother Asanga in his MahÃÂyÃÂnasaá¹Âgraha.
The author of the RatnagotravibhÃÂga concludes the text with the following dedication to AmitÃÂyus: "By the merit I have acquired through [writing] this [treatise], may all living beings come to perceive the Lord AmitÃÂyus* endowed with infinite light."
According to Kenneth Tanaka, AmitÃÂbha Buddha emerged as a central figure in the Gandharan Buddhism of the first century CE. Numerous AmitÃÂbha Buddha images have been discovered in the Greater GandhÃÂra region (in modern Pakistan and Afghanistan) from about the first century CE onwards during the Kushan era (30âÂÂ375 CE). This, along with evidence which suggests that the two main Pure Land sutras were written in the Gandhari language, indicates that AmitÃÂbha rose to prominence in Gandharan Buddhism (and in the greater Kushana Empire) during the first century CE.
Regarding the main historical source of the figure of AmitÃÂbha, some Western scholars have proposed possible influences on Buddhism from Zoroastrian deities (Ahura Mazda or Zurvan) or from Brahmanical deities or concepts (such as the sun god Surya or the immortality nectar AmritÃÂ). Japanese scholars like Kà Âtatsu Fujita meanwhile tend to place the origin of AmitÃÂbha Buddha squarely within Buddhist tradition.Other scholars, especially Japanese authors, cite various passages from earlier Buddhist sources which mention Shakyamuni Buddha radiating light rays and which state that his lifespan is immeasurable. Such ideas seem to have been most common in the early Buddhist MahÃÂsÃÂá¹Âghika tradition, who promoted the docetic idea that the Buddha was ultimately a transcendent (lokottara) being who nevertheless manifested a magical body on earth. One of their sutras is cited by Vasumitra (in a passage that was translated three times by different Chinese figures) as stating that "the form body (rupakaya), supernatural power (prabhÃÂva) and lifespan (ayus) of a Buddha is unlimited (ananta)." Julian Pas also notes that, in the version translated by KumÃÂrajëva, Vasumitra's passage speaks of the limitless light of the Buddha ("kuan-ming-wu-liang"), which could be a translation of abha amita.
Another MahÃÂsÃÂá¹Âghika (LokottaravÃÂda) source, the MahÃÂvastu, states: "the purity of the Buddha is so great that the worship of the Exalted One is sufficient for the attainment of NirvÃÂna" and "from the Buddha's smile, there radiate beams which illuminate all buddhafields." Pas sees the MahÃÂsÃÂá¹Âghika as promoting a kind of Buddhist bhakti (devotional) movement. These connections with early MahÃÂsÃÂá¹Âghika doctrines indicate the possibility that AmitÃÂbha may have initially signified the limitless lifespan and radiance of the Buddha, pointing to the transcendent dimensions of the historical Buddha Shakyamuni. Since the MahÃÂsÃÂá¹Âghika school was also active in the northwest of India and as far north as Bamiyan (Afghanistan), Pas argues that they are a likely source for the ideas that influenced the rise of the devotional cultus of AmitÃÂbha in northwest India, Gandhara, and Bactria.
The first known epigraphic evidence for AmitÃÂbha 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 " i.e., 104 CE. It is a work of Kushan art, made during the Kushan Empire (30âÂÂ375 CE), and was dedicated to "AmitÃÂbha Buddha" by a family of merchants.
Gregory Schopen translates the inscription as follows: <blockquote>The 26th year of the Great King Huveá¹£ka, the 2nd month, the 26th day. On this day by NÃÂgaraká¹£ita, the (father) of the trader (Sax-caka), the grandson of the merchant Balakatta, the (son of Buddhapila), an image of the Blessed One, the Buddha AmitÃÂbha 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. </blockquote>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, the destroyer of the fear arising in the world, bearer of the lotus, and Mahasthamaprapta, the affectionate-hearted one." One of the last Indian sculptures of AmitÃÂbha can be found in the trademark black stone of the Pala Empire (c. 750âÂÂ1161 CE), which was the last Buddhist empire of India.
The appearance of sculptural remains dating to the end of the second century suggests that AmitÃÂbha was becoming popular in the first and second centuries CE in Gandhara and Central Asia. Apart from the Gandhara region, not much evidence has been found for extensive Amitabha worship in the rest of the Indian subcontinent before the 8th century. During the 8th century, the Chinese monk Cimin Huiri visited India and learned about Pure Land Amitabha devotion there.
From its initial home in Greater GandhÃÂra, AmitÃÂbha worship and its images quickly spread via the Silk road to Central Asian kingdoms like Khotan, and then to China as well as Southeast Asian regions like Indonesia. The earliest dated AmitÃÂbha image in China is from the Longmen Grottoes and is dated to 519 CE. During the Sui Dynasty (581âÂÂ618) and the succeeding Tang dynasty, China saw a growth in the creation of Amitabha images and paintings. Some exemplary Amitabha art from this period can be found in Dunhuang.
AmitÃÂbha is one of the most important Buddhas in Chinese Buddhism. Some of the earliest evidence for AmitÃÂbha devotion is found in the works of Zhi Dun (314âÂÂ366), a Neo-Daoist convert to Buddhism. The Chinese translations of KumÃÂrajëva (344âÂÂ413 CE), Buddhabhadra (359âÂÂ429 CE), and others introduced the main Pure Land Sutras to Chinese Buddhists.
In China, "Buddha recollection" (Skt: buddhÃÂnusmá¹Âti, Ch: nianfo) based on AmitÃÂbha became the central practice of Pure Land Buddhism, a tradition which developed gradually through the writings and teachings of several key Chinese monks that lived from the Northern Wei (386âÂÂ534) period to the Tang dynasty (618 to 907). Key figures in this tradition include Tanluan (476âÂÂ554), Daochuo (562âÂÂ645), Shandao (613âÂÂ681), Huaigan (c. 7th century) and Fazhao (746âÂÂ838). These Pure Land masters promoted and defended the view that any type of person could reach AmitÃÂbha's Pure Land (and immediately attain the state of non-retrogression) through relatively easy and accessible practices like reciting or chanting AmitÃÂbha's name. They argued that this practice was effective due to AmitÃÂbha's compassionate Other Power, which was the dominant cause for one's birth in the pure land (where one could attain Buddhahood much more swiftly and easily). This made AmitÃÂbha centered Pure Land Buddhism a very popular practice among laypeople and commoners who did not have the time for extensive meditation or other Buddhist practices.
Regarding the nature of AmitÃÂbha Buddha himself, Pure Land masters like Daochuo and Shandao argued that AmitÃÂbha was a saá¹ÂbhogakÃÂya (self-enjoyment body) Buddha. This view ran counter to the previously popular idea which saw AmitÃÂbha as a nirmÃÂá¹ÂakÃÂya (transformation body) Buddha, like Shakyamuni Buddha.
A saá¹ÂbhogakÃÂya is a divine body associated with more transcendent Buddhas which are beyond the triple world and have unlimited lifespans.àA nirmÃÂá¹ÂakÃÂya meanwhile is a form body which is more contingent and human-like (though still supramundane), and also has a limited lifespan and manifests a nirvana which appears as death or cessation. As such, saá¹ÂbhogakÃÂyas have a higher ontological status in the classic Mahayana schema of the triple body (trikaya). Some Indian Mahayana works state that saá¹ÂbhogakÃÂyas are only visible and accessible to bodhisattvas who have entered the bodhisattva stages. In spite of this, Shandao and other Pure Land masters affirmed that AmitÃÂbha and his pure land were a saá¹ÂbhogakÃÂya and also that it was accessible to all kinds of beings. According to Shandao, this is only possible because of the great compassionate Other Power of AmitÃÂbha Buddha.
AmitÃÂbha devotion also became an important current within other Chinese Buddhist traditions, like the Tiantai, Sanlun, and Vinaya schools. During the Song dynasty (960âÂÂ1279), Tiantai monks such as Shengchang, Ciyun Zunshi, and Siming Zhili, founded Pure Land societies which focused on the recitation of AmitÃÂbha's name. Later eras saw further doctrinal refinements of Chinese AmitÃÂbha devotion, with the writings of scholars like Yuan Hongdao (1568âÂÂ1610) and Ouyi Zhixu (1599âÂÂ1655). During the Qing dynasty (1644âÂÂ1912), scholars of the Huayan school like Peng Shaosheng (1740âÂÂ1796) also adopted and wrote on AmitÃÂbha devotion, identifying AmitÃÂbha Buddha with Vairocana, the cosmic Buddha of the Avatamsaka Sutra.
The recitation of AmitÃÂbha's name is a widespread practice among contemporary Chinese Buddhists (and other Buddhists in the East Asian mainland). This practice known as nianfo () in Chinese and nembutsu in Japanese and entails the recitation or chanting (melodic or monotone) of the phrase Ã¥ÂÂç¡é¿å½ÂéÂÂä½ (Chinese: Namo Amituofo, Japanese: Namu Amida Butsu) which means "Homage to AmitÃÂbha Buddha". Aside from being a popular chant and meditation, this phrase is also seen as auspicious and is reproduced in many ways including calligraphy scrolls, public inscriptions, charms, amulets, altarpieces and electronic devices.
AmitÃÂbha also became a central figure for Japanese Buddhism. His worship became established on the island during the Nara period (710âÂÂ794) and was it one of the main practices taught in the Tendai school during the Heian period (794âÂÂ1185).
The popularity of AmitÃÂbha centered practices eventually led to the formation of independent Pure Land schools which focused on AmitÃÂbha exclusively. The Tendai monk Hà Ânen (1133âÂÂ1212) was the most influential figure who led this Pure Land movement during the Kamakura period. Hà Ânen was converted to the Pure Land path through his reading of Shandao and the other Chinese masters and became a popular author and preacher, bringing many people to the Pure Land teaching. He argued that people should set aside other practices and focus on the simple recitation of AmitÃÂbha's name to gain birth in the pure land. Compared to the complex teachings of the other traditions of the time, this simpler approach to Buddhism was much more appealing to common laypeople. This led to an increase in AmitÃÂbha devotion among commoners.
Over time, these new AmitÃÂbha focused traditions established by Hà Ânen's followers (mainly Jà Âdo-shà «, and Shinran's ) became the largest Buddhist tradition in Japan and remain so to this day.
AmitÃÂbha remained an influential Buddha in the VajrayÃÂna Buddhist pantheon. He is considered one of the Five Tathagatas, together with Akshobhya, Amoghasiddhi, Ratnasambhava, and Vairocana. In this esoteric buddhological schema, AmitÃÂbha is seen as part of the Lotus Buddha Family, which is associated with the color red, the Western direction, the aggregate of perception (saá¹ÂjñÃÂ), the defilement of craving and the bëjamantra "Hrih". In Buddhist esoteric scriptures, AmitÃÂbha is also said to have a wisdom consort, the female Buddha PÃÂá¹Âá¸ÂaravÃÂsinë.
AmitÃÂbha is an important figure in Tibet, Mongolia, Nepal, India and other regions where Tibetan Buddhism is practiced. In Tibetan Buddhist depictions, AmitÃÂbha appears with bodhisattvas Vajrapani and Avalokiteà Âvara, the former to his left and the latter to his right. There are numerous Tibetan Buddhist teachings and practice lineages which focus on attaining rebirth in the buddhafield of AmitÃÂbha. These include exoteric (or sutra) and esoteric (or tantric) practices. The composition of AmitÃÂbha focused works was popular among major Tibetan Buddhist figures such as Sakya Pandita, Dolpopa, Tsongkhapa and Karma Chagme.
In Tibetan Buddhism, AmitÃÂbha is clearly distinguished from AmitÃÂyus (Measureless Life), while both names are used interchangeably in East Asian Buddhism. Tibetan Buddhism sees AmitÃÂyus as an enjoyment body (saá¹ÂbhogakÃÂya) while AmitÃÂbha is seen as a manifestation body.
Birth in AmitÃÂbha's Sukhavati remains an important goal for many Tibetan Buddhists, especially laypersons who commonly revere Amitabha, Avalokiteshvara and Padmasambhava as three bodies of a single Buddha. AmitÃÂbha is invoked during the yogic death practice called phowa ("transference of consciousness at the time of death"). Furthermore, AmitÃÂyus is also commonly invoked in practices relating to longevity and preventing an untimely death. In Tibetan Buddhism, AmitÃÂyus is also one of the three deities of long life (AmitÃÂyus, White Tara and Uá¹£á¹ÂëṣavijayÃÂ). AmitÃÂyus being a compound of amita ("infinite") and ÃÂyus ("life"), and so means "he whose life is boundless".
The Panchen Lamas and the Shamarpas are considered to be emanations of AmitÃÂbha.
In Japanese Shingon Buddhism, AmitÃÂbha is included as part of the thirteen Buddhas. AmitÃÂbha is associated with the Diamond Realm (vajradhÃÂtu), whereas AmitÃÂyus is associated with the Womb Realm (garbhakoá¹£adhÃÂtu). Shingon, like Tibetan Buddhism, also uses special devotional mantras for AmitÃÂbha, though the mantras used differ. AmitÃÂbha is also one of the Buddhas featured in the Womb Realm Mandala used in Shingon practices, and sits to the west, which is where the Pure Land of AmitÃÂbha is said to dwell.
In Esoteric Buddhism, AmitÃÂbha Buddha has various mantras associated with him. His main seed syllable mantra is hrëḥ.
In Chinese Buddhism, AmitÃÂbha is popularly associated with two mantras: the Amitabha Pure Land Rebirth Dharani and the DhÃÂraá¹Âë of the Holy TathÃÂgata of Immeasurable Lifespan, King of Determined Radiance, both of which are part of a grouping of mantras called the Ten Small Mantras that are commonly chanted during morning and evening liturgical sessions in Chinese Buddhist monasteries.
In Tibetan Buddhism, the main mantra of AmitÃÂbha is Om ami dewa hri (Sanskrit: ). This is an alternative form of .
Amitabha's main mantra in Shingon Buddhism is ' (Japanese: ), which represents the underlying Sanskrit form: '.
The proper form of AmitÃÂbha's name in Sanskrit is ', masculine, and the nominative singular is '. This is a compound of the Sanskrit words amita ("without bound, without limit") and ÃÂbhÃÂ ("light, splendor"). Consequently, the name literally means boundless light or limitless light. The name AmitÃÂyus (nominative form ') means limitless life, from the Sanskrit ayus.
In Chinese, the most common name is , which is pronounced "ÃÂmÃÂtuófó" or "AmÃÂtuófó" in modern Chinese. The Chinese é¿å½ÂéÂÂä½ is either a transliteration of the Sanskrit "AmitÃÂbha" or possibly the Prakrit form "AmidÃÂ'a". It is not, according to Jan Nattier, a transliteration of "Amita" ("Limitless") alone. "Fo" (ä½Â) is the Chinese word for "Buddha". This transliteration goes back to the early translations of Lokaksema. Vietnamese, Korean, and Japanese traditionally use the same Chinese characters, though they are pronounced differently (Japanese: Amida Butsu, Korean: Amita Bul, Vietnamese: A Di ÃÂàPháºÂt).
In addition to transliteration, the name AmitÃÂbha was also been translated into Chinese using characters. One of the earliest such translations was ç¡é Wúliàng ("Limitless"). This was also used in longer names like "Infinite Light" (WúliàngguÃÂng ç¡éÂÂå Â) and "Infinite Purity" (Wúliàng Qëngjìng æ éÂÂ渠åÂÂ, possibly from the Prakrit *AmidÃÂ'a-vià Âuha). In the same fashion, the name AmitÃÂyus ("Infinite Life") has been translated as ç¡éÂÂ壽 (Wúliàngshòu), though this appears at a later date than the AmitÃÂbha derived names. These translated names are not, however, very commonly used.
In Japanese, AmitÃÂbha is also called .
In esoteric Buddhist texts, AmitÃÂbha is often called Amá¹Âta (çÂÂé², or çÂÂé²çÂÂ, lit. sweet-dew king).
In Tibetan, AmitÃÂbha is called and AmitÃÂyus is translated as .
Apart from these standard names, numerous other sources contain other names of AmitÃÂyus. Alternative names include:
⢠AparimitÃÂyus (Unlimited Life),
⢠AparimitÃÂyur-jñÃÂna (Unlimited Life and Wisdom),
⢠VajraÃÂyuá¹£a (Vajra Life),
⢠Amá¹Âta-dundubhisvararÃÂja (King of the Drum of Immortality),
⢠AparimitÃÂyurjñÃÂnasuvinià ÂcitatejorÃÂja (The Blazing King Who Is Completely Certain of Immeasurable Longevity and Wisdom).
Pure Land Buddhism places profound significance on "the Name" (Ch: Ã¥ÂÂå· mÃÂnghào, Jp: myà Âgà Â) of AmitÃÂbha, which is central to Pure Land doctrine and practice. According to patriarch Daochuo, the Name is the essence of AmitÃÂbha Buddha's Vow to save all sentient beings. According to the Seventeenth and Eighteenth Vows in the Infinite Life Sutra, Amida vowed that his Name would be praised by all Buddhas and that anyone who recites it with faith will be assured of birth in the Pure Land. Also, according to Pure Land figures like Tanluan and Shinran, the Name is not merely a conventional label or word, but embodies the totality of Amida's virtue, wisdom, and compassion. Since the Buddha infused the Name with all of his power and virtues, it is the most accessible means for ordinary beings to tap into Buddha's other-power and attain liberation.
The Name is also seen as an expression of Thusness (Dharmakaya), serving as a bridge between the ultimate reality of Buddhahood and the limited experience of ordinary beings. Tanluan and Shinran emphasized that the Name is not an empty linguistic signifier but the very manifestation of Amida's Wisdom and Compassion. It is AmitÃÂbha himself in the form of sound. Through the Name, Amida communicates with sentient beings, making his presence tangible and accessible. Shinran also argues that the Name is inseparable from the Dharma-nature itself, meaning that reciting "Namu-Amida-Butsu" is not merely an act of devotion, but a direct engagement with the ultimate truth.
The Name also plays a crucial role in the awakening of faith (shinjin) in practitioners. Pure Land teachers like Shinran taught that faith is not something generated by the individual but is received through the Name. The Name acts as the medium through which Amida's compassion is transferred to the practitioner, transforming their mind and aligning it with the Dharma. This process underscores the Name's dual function, being the means of salvation and the expression of Amida's Vow. To illustrate the power of the name, the Chinese patriarch Tanluan compares the Buddha's name to a bright light which can instantly illuminate a pitch black room, even if that room has been dark for eons.
Tanluan also writes: <blockquote>If all who hear the meritorious Name of Amitabha but have faith in, and take joy in what they have heard, and if for one instant of thought they have utmost sincerity, and if they transfer these merits and desire rebirth, then they shall attain rebirth [in the pure land].</blockquote>
The Longer SukhÃÂvatëvyà «ha Sà «tra contains twelve or more epithets of AmitÃÂbha Buddha which are also called "Buddha's lights". Vasubandhu's Treatise on Birth in the Pure Land references these "lights of AmitÃÂbha". These "Buddha lights" were seen as manifestations of AmitÃÂbha Buddha in Chinese Buddhism. The recitation of these names were also taught by Chinese Pure Land figures like Shandao.
There are various sets of these names found in different sources, which include Infinite Life Sutra, the MahÃÂratnakà «á¹Âa Sà «tra (DàbÃÂo jë jëng), and the TathÃÂgatÃÂcintyaguhyanirdeà Âa Sà «tra.
The Infinite Life sutra lists twelve names of AmitÃÂbha:
The surviving Sanskrit edition of the Sutra of Infinite Life meanwhile has a different list with eighteen names:
When depicted in the standing position (upon a lotus pedestal), AmitÃÂbha is often shown with left arm bare and extended downward with thumb and forefinger touching, with the right hand facing outward also with thumb and forefinger touching. This mudràis called the "welcoming mudrÃÂ" (Jp: raigà Â), and it is a gesture welcoming all beings to Amida's Pure Land. It signifies that wisdom (symbolized by the raised hand) is accessible to even the lowest beings, while the outstretched hand shows that AmitÃÂbha's compassion is directed at the lowest beings, who cannot save themselves.
When depicted in the sitting posture, AmitÃÂbha is often shown displaying the meditation mudrÃÂ (thumbs touching and fingers together as in the Great Buddha of Kamakura at KÃ Âtoku-in or welcoming mudrÃÂ. The earth-touching mudrÃÂ (right hand pointed downward over the right leg, palm inward) is reserved for a seated Shakyamuni Buddha alone.
AmitÃÂbha is said to display 84,000 auspicious and distinguishing marks reflecting his many virtues. Some common marks seen in art include rays of light (vyÃÂmaprabhÃÂ), an aureole or large halo (prabhÃÂvalë), his urna (spiral or circle in between his eyebrows), and a circular symbol (sometimes a swastika) on his chest (this is called à Ârëvatsa).
In the artistic traditions of Vajrayana Buddhism, a distinction is made between AmitÃÂyus (Buddha of Infinite Life) and AmitÃÂbha (Buddha of Infinite Light). These two figures are seen as identical in East Asian Buddhism and some sutras use both names interchangeably. However, in Tibetan Buddhism, they are iconographically distinct. AmitÃÂyus is depicted in fine clothes, an ornate crown, and jewels. AmitÃÂbha is depicted in simple monk's clothing (kasaya).
AmitÃÂbha is often portrayed with two assistant bodhisattvas. In East Asian Buddhism, they are usually Avalokiteà Âvara on the right and MahÃÂsthÃÂmaprÃÂpta on the left. This convention is known as an "AmitÃÂbha triad". The AmitÃÂbha triad likely originated in Gandhara, and is especially common in Chinese, Japanese, and Korean art. Famous Japanese examples include the Yamada-den Amida Triad, Tachibana Shrine, and the Seiryà Â-ji Triad, all national treasures.
According to Katsumi Tanabe, GandhÃÂran Buddhist art also depicted AmitÃÂbha in four other lesser known triads:
In Tibetan Buddhism, MahÃÂsthÃÂmaprÃÂpta is commonly replaced with Vajrapani or Padmasambhava.
Some East Asian depictions also show AmitÃÂbha with a larger group of bodhisattvas, either the eight great bodhisattvas or a host of twenty five bodhisattvas.
The names of the twenty five bodhisattvas are given in the Sà «tra On Ten Methods Of Rebirth In AmitÃÂbha Buddha's Land (Ã¥ÂÂå¾ÂçÂÂé¿弥éÂÂä½Âå½ç»Â) which states:<blockquote>If [there] are sentient beings, [with] profound faith [in] this sà «tra, [who are] mindful [of] AmitÃÂ[bha] Buddha (ÃÂmÃÂtuófó), aspiring [to be] reborn, [in] his Land [Of] Ultimate Bliss, AmitÃÂ[bha] Buddha, [will] immediately send Contemplator [Of The] World's Sounds [Avalokiteà Âvara] Bodhisattva, Great Power Arrived [MahÃÂsthÃÂmaprÃÂpta] Bodhisattva, Medicine King [Bhaià ÂajyarÃÂja] Bodhisattva, Medicine Supreme [Bhaiá¹£ajyasamudgata] Bodhisattva, Universal Virtue [Samantabhadra] Bodhisattva, Dharma Ease Bodhisattva, Lion's Roar Bodhisattva, DhÃÂraá¹Âë Bodhisattva, Empty Space Treasury [ÃÂkÃÂà Âagarbha] Bodhisattva, Virtuesâ Treasury Bodhisattva, Treasuresâ Treasury Bodhisattva, Gold Treasury Bodhisattva, Vajra Bodhisattva, Mountain Ocean Wisdom Bodhisattva, Bright Light King Bodhisattva, Flower Adornment King Bodhisattva, All Treasuresâ King Bodhisattva, Moonlight King Bodhisattva, Sun Illumination King Bodhisattva, SamÃÂdhi King Bodhisattva, Ease King Bodhisattva, Great Ease King Bodhisattva, White Elephant King Bodhisattva, Great Majestic Virtuesâ King Bodhisattva, [and] Boundless Body Bodhisattva... </blockquote>Descent paintings (known as "Raigà Â" in Japanese) showing Amitabha with a host of bodhisattvas coming to lead the dying to the pure land often show twenty five bodhisattvas playing music. One classic example is the national treasure Raigà  of Amida and Twenty-Five Attendants.
Numerous sources mention several feminine deities which are associated with AmitÃÂbha. These goddesses serve various roles as consorts, emanations, or personifications of the Buddha's qualities, and are invoked for protection, purification, and rebirth in the Pure Land of SukhÃÂvatë.
PÃÂá¹Âá¸ÂaravÃÂsinë (Sanskrit; "She Who is Clad in White" or "She Who Dwells in White"), also known as simply PÃÂá¹Âá¸Âara, is the primary wisdom consort (prajñÃÂ) of AmitÃÂbha Buddha in esoteric Buddhist traditions. She is also known as SitavÃÂsinë, with sita also meaning "white" and symbolizing purity. In esoteric sources such as the Mañjuà Ârëmà «lakalpa, PÃÂá¹Âá¸ÂaravÃÂsinë is described as the à Âakti or wisdom queen (mahÃÂvidyÃÂrÃÂjñë) of AmitÃÂbha. She is considered non-dual with AmitÃÂbha and represents his wisdom aspect. There are various mantras associated with this deity. For example, the Sovereign Ritual of AmoghapÃÂà Âa gives the following mantra: oá¹ padme pÃÂá¹Âá¸ÂaravÃÂsini kuá¹Âá¸Âa kuá¹Âá¸Âa svÃÂhÃÂ.
The Vajrasekhara Sutra explicitly identifies PÃÂá¹Âá¸ÂaravÃÂsinë as "Avalokiteà Âvara-Mother," establishing her maternal relationship to the bodhisattva Avalokiteà Âvara. As the mother of the Lotus Family (Padmakula), she holds a significant position in the Five Buddha Family system. PÃÂá¹Âá¸ÂaravÃÂsinë is most commonly depicted with reddish skin and white garments, as red is the color traditionally assigned to the Lotus Family. Her seed syllable is PÃÂá¹Â. She is counted among the Five Buddha Mothers or Five á¸ÂÃÂkinësâÂÂfive female Buddhas partnered with the Five TathÃÂgatas. PÃÂá¹Âá¸ÂaravÃÂsinë appears in numerous esoteric Buddhist texts, including: the AmoghapÃÂà ÂakalparÃÂja, Mañjuà Ârëmà «lakalpa, SusiddhikÃÂra Sà «tra and the Vajrasekhara Sutra.
The ÃÂryÃÂvalokiteà Âvara-mÃÂtÃÂ-nÃÂma-dhÃÂraá¹Âë Sutra also mentions a dhÃÂraá¹Âë and a goddess named Mother of Avalokiteà Âvara (Sanskrit: Avalokiteà Âvara-mÃÂtÃÂ). This text was translated into Tibetan and also into Chinese by FÃÂxián (æ³Âè³¢, 973-1001) as the Fo shuo guanzizai pusa mu tuoluoni jing (è§Âèªå¨è©è©æ¯ÂéÂÂç¾ å°¼ç¶Â, Taishà  1117). According to the sutra, this dhÃÂraá¹Âë was originally taught in SukhÃÂvatë by a bodhisattva and brought to the human realm by Samantabhadra. The text promises that practitioners who recite the dhÃÂraá¹Âë during the three periods of the day will see Samantabhadra within seven days, and those who recite it mentally with single-pointed focus will see both the goddess herself and AmitÃÂbha Buddha within one month. The practice is said to grant irreversible progress toward awakening, memory of past lives, retention of teachings, and prosperity. While some Tibetan traditions identified Avalokiteà Âvara-mÃÂtàwith TÃÂrÃÂ, this interpretation conflicts with TÃÂrÃÂ's own origin myth as being born from Avalokiteà Âvara's tears. The goddess is more likely connected to PÃÂá¹Âá¸ÂaravÃÂsinë, who is also called "Avalokiteà Âvara's Mother" in the Vajrasekhara Sutra.
Vià Âuddhaprabhà(Sanskrit; "Pure Radiance") is a feminine deity invoked in the Vià ÂuddhaprabhàDhÃÂraá¹Âë, found in the Sà «tra of the Great DhÃÂraá¹Âë of Pure Stainless Light Rays (Chinese: ç¡å¢淨å Â大éÂÂç¾ å°¼ç¶Â, Taishà  1024). This text was translated into Chinese by the Indian monk Mitrasena in 704 CE. Vià Âuddhaprabhàis invoked in all seven dhÃÂraá¹Âës contained in the Chinese version of the sutra (six in the Tibetan version) with feminine vocatives such as "ÃÂyur-vià Âodhanë" (purifier of life). She is described as the personification of AmitÃÂbha's light rays (raà Âmi-prabhÃÂ), representing the sun-like radiance emanating from the Buddha's body. The deity is characterized as immaculately pure, capable of redeeming all sins and removing physical ailments and mental afflictions. She is invoked in the vocative and imperative moods, with phrases like "sara-sara" (hasten, hasten) requesting her blessing and intervention.
Vià Âuddhaprabhàis understood as the manifestation of AmitÃÂyus (AmitÃÂbha). The motif of light rays connects to ancient Indian solar symbolism, with the number seven in the dhÃÂraá¹Âë system possibly referencing epithets of the sun god (Sanskrit: SaptÃÂà Âva, Saptasapti). In Buddhist context, this solar imagery signifies AmitÃÂbha's salvific light. The root dhÃÂraá¹Âë explicitly invokes AmitÃÂyus TathÃÂgata and requests purification of life, protection, and enlightenment. The deity's function centers on karmic purification, life extension, protection from death, and facilitating rebirth in SukhÃÂvatë, which is mentioned four times in the sutra.
MahÃÂà Âëtavatë (Sanskrit; "Great Cool One" or "Greatly Peaceful One") is one of the Five Protector Goddesses (Pañcaraká¹£ÃÂ). Each of these goddesses is linked with one of the five Buddhas, and she is the one who emanates from AmitÃÂbha. She is mentioned in several important texts including the 5th-century SÃÂdhanamÃÂlÃÂ, and the 11th-century Niá¹£pannayogÃÂvalë of AbhayÃÂkara. According to the SÃÂdhanamÃÂlÃÂ, she is red with four arms and has an image of AmitÃÂbha on her crown. She sits on a solar orb and glows like the sun.
As a Rakṣà(protector) goddess affiliated with AmitÃÂbha, MahÃÂà Âëtavatë functions as a guardian deity invoked for protection and spiritual assistance. Her lotus symbol connects her to the Lotus Family of AmitÃÂbha. She is widely represented in Buddhist iconography across various Asian Buddhist countries and is known in Chinese collections under the title à Âëtavatë.