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| − | <poem>
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| − | Amitābha (Sanskrit: अमिताभ, Amitābha (wordstem), Sanskrit pronunciation: [əmɪˈt̪aːbʱə]) is a celestial [[Buddha]] described in the scriptures of the [[Mahāyāna]] school of Buddhism. Amitābha is the principal [[Buddha]] in the [[Pure land]] sect, a branch of Buddhism practiced mainly in East Asia, while in [[Vajrayana]] Amitābha is known for his longevity attribute and the aggregate of distinguishing (recognition) and the deep awareness of individualities. According to these scriptures, Amitābha possesses infinite merits resulting from good deeds over countless past lives as a [[Bodhisattva]] named Dharmakāra. "Amitābha" is translatable as "Infinite [[Light]]," hence Amitābha is often called "[[The Buddha]] of Infinite [[Light]]."
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| − | [[Doctrine]]
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| − | According to the Larger [[Sūtra]] of Immeasurable [[Life]] ([[Mahāyāna]] Amitāyus [[Sūtra]]) Amitābha was, in very ancient times and possibly in another system of worlds, a [[Monk]] named Dharmakāra. In some versions of the [[Sūtra]], Dharmakāra is described as a former king who, having come into contact with the Buddhist teachings through [[The Buddha]] Lokesvararaja, renounced his throne. He then resolved to become a [[Buddha]] and so to come into possession of a [[Buddhakṣetra]] ("[[Buddha]]-field", a realm existing in the primordial universe outside of ordinary space time, produced by a [[Buddha]]'s merit) possessed of many perfections. These resolutions were expressed in his forty-eight vows, which set out the type of [[Buddha]]-field Dharmakāra 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.
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| − | In the versions of the [[Sutra]] widely known in China, Vietnam, [[Korea]] and [[Japan]], Dharmakāra's eighteenth vow was that any being in any universe desiring to be born into Amitābha's [[Pure land]] and calling upon his name 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 call upon him at the moment of [[Death]]. This openness and acceptance of all kinds of people has made the [[Pure land]] belief one of the major influences in [[Mahāyāna]] Buddhism. [[Pure Land Buddhism]] seems to have first become popular in northwest [[India]]/Pakistan and Afghanistan, from where it spread to Central Asia and China.
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| − | The [[Sutra]] goes on to explain that Amitābha, after accumulating great merit over countless lives, finally achieved [[Buddhahood]] and is still residing in his land of Sukhāvatī, whose many virtues and joys are described.
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| − | The basic doctrines concerning Amitābha and his vows are found in three canonical [[Mahāyāna]] texts:
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| − | Longer Sukhāvatīvyūha [[Sūtra]]
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| − | Shorter Sukhāvatīvyūha [[Sūtra]]
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| − | Amitāyurdhyāna [[Sūtra]]
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| − | Through his efforts, Amitābha created the "[[Pure land]]" (净土, Chinese: jìngtŭ; Japanese: jōdo; Vietnamese: tịnh độ) 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.
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| − | Amitābha is [[The Buddha]] of the comprehensive [[Love]]. He lives in the west (represented as a meditating [[Buddha]]) and works for the enlightenment of all beings (represented as a [[Blessing]] [[Buddha]]). His most important [[Enlightenment]] technique is the visualization of the surrounding world as a paradise. Who sees his world as a paradise, awakens his [[Enlightenment]] energy. The world can be seen as a paradise by a corresponding positive thought ([[Enlightenment]] thought) or by sending [[Light]] to all beings (wish all beings to be happy). After the Amitabha [[Doctrine]], one can come to paradise (in the [[Pure land]] of Amitābha), if they visualize at their [[Death]] Amitābha in the [[Heaven]] (sun) over their head (western horizon), think his name as a mantra and leave the [[Body]] as a soul through the crown chakra.
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| − | Vajrayāna Buddhism
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| − | Amitābha is also known in Tibet, Mongolia, and other regions where [[Tibetan Buddhism]] is practiced. In the Highest Yoga Tantra class of the Tibetan [[Vajrayana]] Amitābha is considered one of the Five Dhyāni [[Buddhas]] (together with Akṣobhya, [[Amoghasiddhi]], [[Ratnasambhava]], and Vairocana), who is associated with the western direction and the [[Skandha]] of saṃjñā, the aggregate of distinguishing (recognition) and the deep awareness of individualities. His consort is Pāṇḍaravāsinī.[1][2][3][4][5] His realm is called either Sukhāvatī (Sanskrit) or Dewachen (Tibetan). His two main disciples (just as the [[Buddha Shakyamuni]] had two) are the Bodhisattvas [[Vajrapani]] and [[Avalokiteshvara]], the former to his left and the latter to his right. In [[Tibetan Buddhism]], there exists a number of famous prayers for taking [[Rebirth]] in Sukhāvatī (Dewachen). One of these was written by [[Je Tsongkhapa]] on the request of [[Manjushri]],
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| − | The Tibetan Panchen Lamas and Shamarpas are considered to be emanations of Amitābha.
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| − | He is frequently invoked in Tibet either as [[Buddha]] Amitābha – especially in the Phowa practices or as Amitāyus – especially in practices relating to longevity and preventing an untimely [[Death]].
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| − | In Japanese Vajrayāna, or Shingon Buddhism, Amitābha is seen as one of the thirteen Buddhist deities 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 the west, which is where the [[Pure land]] of Amitābha is said to dwell.
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| − | Mantras
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| − | Amitābha is the center of a number of mantras in Buddhist [[Vajrayana]] practices. The Sanskrit form of the mantra of Amitābha is ॐ अमिताभ ह्रीः (Devanagari: oṃ amitābha hrīḥ), which is pronounced in its Tibetan version as Om ami dewa [[Hri]] (Sanskrit: oṃ amideva hrīḥ). The Japanese Shingon Buddhist mantra is On amirita teizei kara un which represents the underlying Indic form oṃ amṛta-teje hara hūṃ.
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| − | In addition to using the mantras listed above, many Buddhist schools invoke Amitābha's name in a practice known as nianfo 念佛 in Chinese and [[Nembutsu]] in Japanese.
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| − | Names in various languages
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| − | Statue of [[The Buddha]] Amitābha (Mongolia, 18th century CE)
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| − | The proper form (wordstem) 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 is infinite".
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| − | The name Amitāyus (nominative form Amitāyuḥ) is also used for the [[Sambhogakāya]] aspect of Amitabha, particularly associated with longevity. He is mostly depicted sitting and holding in his hands a vessel containing the nectar of immortality. Amitayus is also one of the three deities of long [[Life]] (Amitayus, White [[Tara]] & Ushnishavijaya) . Amitāyus being a compound of amita ("infinite") and āyus ("[[Life]]"), and so means "he whose [[Life]] is boundless".
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| − | In Chinese, his name is given as Āmítuó Fó (阿彌陀佛), where Āmítuó is the Chinese representation of the first three syllables of either Amitābha or Amitāyus, and Fó is Chinese for [[Buddha]] (a very early borrowing of the first syllable of the Sanskrit word).
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| − | The name Amitābha is given in Chinese as Wúliàngguāng (無量光; "Infinite [[Light]] "), while the name Amitāyus is given as Wúliàngshòu (無量壽; "Infinite [[Life]]"). These names are not, however, very commonly used.
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| − | In Vietnamese, Korean, and Japanese, the same Chinese characters used for Amitabha are used to represent his name, though they are pronounced slightly differently:
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| − | Vietnamese: A-di-đà Phật
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| − | Korean: Amit'a Bul
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| − | Japanese: Amida Butsu.
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| − | In Japanese, he is also called Amida Nyorai (阿弥陀如来), meaning " the [[Tathāgata]] Amitābha".
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| − | In Tibetan, Amitābha is called 'od.dpag.med and, as Amitāyus, tshe.dpag.med.
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| − | Iconography
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| − | This altar display at a temple in Taiwan shows Amitābha in the center, flanked by [[Mahāsthāmaprāpta]] on [[The Buddha]]'s left and Guānyīn on the right
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| − | It can be difficult to distinguish Amitābha from Śākyamuni (and any [[Buddhas]] in general) as both are portrayed as possessing all the attributes of a [[Buddha]] but no distinguishing marks. Amitabha can, however, often be distinguished by his mudrā: Amitābha is often depicted, when shown seated, displaying the meditation mudrā (thumbs touching and fingers together (as in the Kamakura statue of Amitābha) or the exposition mudrā, while the earth-touching mudrā (right hand pointed downward over the right leg, palm inward) is reserved for a seated Śākyamuni alone. He can also be seen holding a [[Lotus]] in his hands while displaying the meditation mudrā.
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| − | There is a difference between Amitayus and Amitabha, (in [[Tibetan Buddhism]]) Amitayus~[[The Buddha]] of Infinite [[Life]] and Amitabha~ [[The Buddha]] of Infinite [[Light]] are essentially identical, being reflective images of one another. Sutras in which [[Shakyamuni]] expounds the glories of Sukhavati, the Pure Lands, speak of the presiding [[Buddha]] sometimes as Amitabha and sometimes as Amitayus. When depicted as Amitayus he is depicted in fine [[Clothes]] and jewels and as Amitabha 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 Amitayus as he is wearing a 5 pointed crown, which is the easiest way to distinguish them. Amitayus is an emanation of Amitabha. Amitabha is the head of the [[Lotus]] family, where as Amitayus is not the head of the [[Lotus]] Family.
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| − | When standing, Amitābha 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. 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 Amitabha's [[Compassion]] is directed at the lowest beings, who cannot save themselves.
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| − | When not depicted alone, Amitābha is often portrayed with two assistants: [[Avalokiteśvara]] on the right and [[Mahāsthāmaprāpta]] on the left.
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| − | In [[Vajrayana]], Amitābha is the most ancient [[Buddha]] among the Dhayni [[Buddhas]]. He is of red color originating from the red seed syllable hrih. 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 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. Sometimes he holds a Patra on the same posture.
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| − | Within [[Mahayana Buddhism]], [[Avalokiteśvara]] is not one consistent [[Gender]]. In Shin Buddhism, the [[Bodhisattva]] is called "[[Kannon]]" and in [[Chinese Buddhism]], the name "Guānyīn" is given to the same [[Bodhisattva]], who changes genders depending on interpretation and imagery. This [[Bodhisattva]] has been depicted as a man and a woman; some porcelain or jade statuettes or figurines visibly have breasts and feminine facial features while others have a flat male chest. The common idea behind this is that the [[Bodhisattva]] transcends categories of [[Gender]], as Buddhism in a whole tries to defy categorical and logical thinking that demands definitions in its entirety.[citation needed]
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| − | Archeological origins
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| − | Táng Dynasty Amitābha sculpture — Hidden Stream Temple Cave, [[Longmen Grottoes]], China
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| − | The first known epigraphic evidence for Amitābha is the bottom part of a statue found in Govindnagar, Pakistan and now located at the Mathura Museum. The statue is dated to "the 28th year of the reign of Huviṣka" (i.e., sometime in the latter half of the 2nd century CE, during the period of the Kuṣāṇa Empire), and was apparently dedicated to "Amitābha [[Buddha]]" by a family of merchants.
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| − | The first known [[Sutra]] mentioning Amitābha is the translation into Chinese of the Pratyutpanna [[Sūtra]] by the Kuṣāṇa [[Monk]] Lokakṣema around 180 CE. This work is said to be at the origin of [[Pure land]] practice in China.
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| − | The appearance of such literature and sculptural remains at the end of the 2nd century suggests that the [[Doctrine]] of Amitābha probably developed during the 1st and 2nd centuries CE. Furthermore, there are sculptures of Amitabha in Dhyani Mudras as well as bronzes of Amitabha in Abhaya Mudra from the Gandhara era of the 1st century CE suggesting the popularity of Amitabha during that time. One of the last prayer busts of Amitabha can be found in the trademark black stone of the Pala Empire which was the last Buddhist empire of [[India]] and lost its influence in the 12th century due to Islamic invasions.
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| − | </poem>
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| − | {{R}}
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| − | [http://en.wikipedia.org/wiki/Amit%C4%81bha en.wikipedia.org]
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| − | [[Category:Buddhist Terms]]
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| − | [[Category:Sanskrit terminology]]
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| − | [[Category:Thangka's]]
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| − | [[Category:Amitabha]]
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