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Amitābha (, "Measureless" or "Limitless" Light), also known as Amituofo in Chinese language, Amida in Japanese and Öpakmé in Tibetan script, is one of the main Buddhahood of Mahayana and the most widely venerated Buddhist deities in East Asian Buddhism.Lévi, Sylvain; Takakusu, Junjir; Demiéville, Paul; Watanabe, Kaigyoku (1929). : Dictionnaire encyclopédique de bouddhisme d'après les sources chinoises et japonaises, Paris: Maisonneuve, vols. 1–3, pp. 24–29Williams (2008), p. 238. 阿彌陀 Amitâbha, Digital Dictionary of Buddhism Amitābha is also known by the name Amitāyus ("Measureless Life").
Amitābha is the main figure in two influential Indian Buddhist Mahayana sutras: the Sutra of Measureless Life and the Amitābha Sūtra.Williams (2008), p. 239. According to the Sutra of Measureless Life, Amitābha established a Pure Land of perfect peace and happiness, called Sukhavati ("Blissful"), where beings who mindfully remember him with Shinjin may be reborn and then quickly attain enlightenment. The pure land is the result of a Primal Vow Amitābha made long ago. As his name means Limitless Light, Amitābha's light is said to radiate throughout the cosmos and shine on all beings. Because of this, Amitābha is often depicted radiating light, a symbol for his wisdom.Williams (2008), p. 240. As per the name Amitāyus, this Buddha is also associated with infinite life, since his lifespan is said to be immeasurable. Amitābha's measureless life is seen as being related to his infinite compassion.
Amitābha devotion is particularly prominent in East Asian Buddhism, where the practice of mindfulness of Amitābha Buddha (known as nianfo in Chinese, nembutsu in Japanese) is seen as a path to liberation open to everyone. Amitābha is also the principal Buddhahood in Pure Land Buddhism, which is a tradition focused on attaining birth in the pure land by relying on the power of Amitābha (also known as "Other power") and faithfully reciting Amitabha's name. Amitābha is also a major deity 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 Amitāyus and Amitābha (in various Chinese transliterations and translations) are used interchangeably in East Asian Buddhism. In Tibetan Buddhism however, Amitāyus is distinguished from Amitābha, and they are depicted differently in Tibetan art. Amitāyus is also known as a Buddha of long life in Tibetan Buddhism. In East Asian Buddhism, Amitābha is most often depicted as part of a triad with the two bodhisattvas Avalokiteśvara and Mahasthamaprapta. In Tibetan Buddhism, the triad includes Avalokiteśvara and Vajrapani (or Padmasambhava) instead.
According to the Sūtra of Limitless Life, eons ago, Amitābha was a bodhisattva monk named Dharmākara. In some versions of the sutra, Dharmākara is described as a former king who, having come into contact with Buddhist teachings through the buddha Lokeśvararāja, renounced his throne and became a monk. For five eons (kalpas), Dharmākara contemplated all the qualities of all the pure Pure Land (realms created a Buddha existing outside of Trailokya) throughout the cosmos. He then resolved to become a Buddha and to create the best of all pure Pure Land possessed of many supreme qualities.Williams (2008), pp. 240-242Jones (2021), pp. 4-6.
The sutra then recounts how Dharmākara made a series of Bodhisattva vow ( praṇidhāna), 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 Dharmākara 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, Dharmākara became Amitābha Buddha (his enlightenment having occurred ten kalpas ago). Since he now presides over the Pure Land of Sukhāvatī ("Utmost Bliss") in the western direction, it is understood that his vows were indeed fulfilled.
Among these "Primal Vow", Dharmākara ensured that all beings born in his land would never fall into lower realms, and would possess golden divine bodies with many Iddhi. 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. Amitābha’s name would be glorified by countless Buddhas, and those who sincerely place their trust in him and wish to be reborn in his Pure Land can attain birth 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:
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.Jones (2021), p. 6.This vow is also called the Original 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.Jones (2021), p. 7. 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 Amitābha 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.Jones (2019) , p. 31.
The sutra also explains how, at the moment of death, Amitābha, will appear to those who have aspired to be born in Sukhāvatī. Bodhisattvas who arrive in Sukhāvatī 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 Sukhāvatī, all beings can also easily visit other pure lands to make offerings to innumerable Buddhas. In Sukhāvatī, beings are born asexually, appearing fully formed upon lotus flowers in Amitābha’s presence. Some lotuses remain closed, signifying individuals who still harbor doubts about Amitābha. 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 Amitābha. temple, Kyoto, Japan]]
Both versions of the Sukhāvatīvyūha Sūtra provide various descriptions which may have served as a guide for meditating on Amitābha within his Pure Land. According to the sutras, those aspiring to be reborn there should cultivate bodhicitta, listen to Amitābha’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 Sukhāvatī and eventual enlightenment are significantly more accessible than striving for Buddhahood under the harsh conditions of this world, which is Amitābha Buddha's ultimate intent for creating the pure land. This teaching about an easily accessible afterlife made Amitābha a popular Buddha in Gandhara, from where it spread Central Asia and East Asia.
Regarding the Smaller Sukhāvatīvyūha Sūtra, this text primarily describes the various features of Sukhāvatī and further clarifies the methods of attaining rebirth there. It describes, for example, how the birds and trees of Sukhāvatī, themselves manifestations of Amitābha, continuously sing song of the Dharma. According to this sūtra, rebirth in Sukhāvatī is achieved by sincerely holding Amitābha’s name in mind with undistracted focus for one to seven days—an application of the ancient meditation known as buddhānusmṛti (recollection of the Buddha).
The majestic radiance of the Buddha of Immeasurable Life is exalted and supreme; the radiance of other Buddhas cannot compare with it. Some Buddhas’ light shines upon a hundred Buddha-lands, and other Buddhas’ 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.In the Larger Sukhāvatīvyūha, Shakyamuni also describes the Buddha Amitābha'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 Amitābha, the Larger Sukhāvatīvyūha Sūtra states that it is "everlasting and beyond reckoning", totally beyond any calculation or thought.
Both Sukhāvatīvyūha sūtras also proclaim Buddha Amitābha'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 Amitābha's Pure Land.
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: the two Sukhāvatīvyūha Sūtras discussed above and the Amitāyus Contemplation Sūtra. The Contemplation Sūtra is believed to have been translated into Chinese by Kalayāśas in the early fifth century and belongs to a group of texts focused on the visualization of Buddhas.Williams (2008), pp. 242-243 Unlike other Pure Land sūtras, the Contemplation Sūtra emphasizes meditative practices to have a vision of Amitābha, 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, Amitāyus (Amitābha), and his attendant Bodhisattvas, Avalokiteśvara and Mahāsthāmaprāpta..]]The sūtra 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 Amitāyus’ name ten times, their accumulated negative karma will be purified, and they will be reborn within a lotus bud in Sukhāvatī. After twelve eons, the lotus will bloom, and the individual will behold Avalokiteśvara and Mahāsthāmaprāpta, who will preach the Dharma and inspire them to cultivate bodhicitta. This sūtra became a cornerstone of the Pure Land tradition, as it offers hope to all people. Its emphasis on salvation through Amitābha’s boundless compassion extends even to the most evil individuals.
Vasubandhu (Floruit 4th to 5th century CE) is traditionally credited with composing the Discourse on the Pure Land (T.1524), a commentary on the Shorter Sukhāvatīvyūha Sūtra, 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.Jones 2019, p. 37. Amitābha and his pure are also briefly discussed by Vasubandhu's brother Asanga in his Mahāyānasaṃgraha.Williams (2008), p. 244
The author of the Ratnagotravibhāga concludes the text with the following dedication to Amitāyus: "By the merit I have acquired through writing this treatise, may all living beings come to perceive the Lord Amitāyus* endowed with infinite light."
Regarding the main historical source of the figure of Amitābha, some Western scholars have proposed possible influences on Buddhism from Zoroastrianism deities (Ahura Mazda or Zurvanism) or from Brahmanical deities or concepts (such as the sun god Surya or the immortality nectar Amrita). Japanese scholars like Kōtatsu Fujita meanwhile tend to place the origin of Amitābha Buddha squarely within Buddhist tradition.Tanaka (1990 ), p. 8.]]Other scholars, especially Japanese authors, cite various passages from earlier Buddhist sources which mention The Buddha Buddha radiating light rays and which state that his lifespan is immeasurable. Such ideas seem to have been most common in the early Buddhist Mahāsāṃghika tradition, who promoted the Docetism idea that the Buddha was ultimately a transcendent (lokottara) being who nevertheless manifested a magical body on earth.Pas, Julian F. (1995). Visions of Sukhavati: Shan-Tao's Commentary on the Kuan Wu-liang- Shou-Fo Ching, pp. 14-16. Albany, State University of New York Press, 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 ( prabhāva) and lifespan ( ayus) of a Buddha is unlimited ( ananta)."Andre Bareau, Les sectes bouddhiques du Petit Véhicule (Ecole Fransaise d'Extreme-Orient, 1955), Chapitre I 'Les Mahasanghika', pp. 55-74.Willemen, Charles; Tsukamoto Keisho (2004). Treatise on the Elucidation of the Knowable, The Cycle of the Formation of the Schismatic Doctrines, pp. 97-101. Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research. Julian Pas also notes that, in the version translated by Kumārajīva, Vasumitra's passage speaks of the limitless light of the Buddha ("kuan-ming-wu-liang"), which could be a translation of abha amita.
Another Mahāsāṃghika (Lokottaravāda) source, the Mahāvastu, states: "the purity of the Buddha is so great that the worship of the Exalted One is sufficient for the attainment of Nirvāna" and "from the Buddha’s smile, there radiate beams which illuminate all buddhafields." Pas sees the Mahāsāṃghika as promoting a kind of Buddhist bhakti (devotional) movement. These connections with early Mahāsāṃghika doctrines indicate the possibility that Amitābha may have initially signified the limitless lifespan and radiance of the Buddha, pointing to the transcendent dimensions of the historical Buddha Shakyamuni. Since the Mahāsāṃghika school was also active in the northwest of India and as far north as Bamyan (Afghanistan), Pas argues that they are a likely source for the ideas that influenced the rise of the devotional cultus of Amitābha in northwest India, Gandhara, and Bactria.Pas, Julian F. (1995). Visions of Sukhavati: Shan-Tao's Commentary on the Kuan Wu-liang- Shou-Fo Ching, pp. 26-30. Albany, State University of New York Press,
The first known Epigraphy 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 Huvishka" i.e., 104 CE. It 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 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, the destroyer of the fear arising in the world, bearer of the lotus, and Mahasthamaprapta, the affectionate-hearted one."Lewis, T. T. (1996). Sukhavati Traditions in Newar Buddhism. South Asia Research, 16(1), 1-30. https://doi.org/10.1177/026272809601600101 One of the last Indian sculptures 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.
The appearance of sculptural remains dating to the end of the second century suggests that Amitābha 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 Gandhāra, Amitābha worship and its images quickly spread via the Silk road to Central Asia kingdoms like Khotan, and then to China as well as Southeast Asian regions like Indonesia. The earliest dated Amitābha image in China is from the Longmen Grottoes and is dated to 519 CE.Williams (2008) , p. 247. During the Sui dynasty (581–618) and the succeding 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.
Regarding the nature of Amitābha Buddha himself, Pure Land masters like Daochuo and Shandao argued that Amitābha was a saṃbhogakāya (self-enjoyment body) Buddha. This view ran counter to the previously popular idea which saw Amitābha as a nirmāṇakāya (transformation body) Buddha, like Shakyamuni Buddha.Cheung, Tak-ching Neky. and 張德貞. “ A comparative study of the pure land teachings of Shandao (613-681) and Shinran (1173-1262).” (2001).Tanaka, Kenneth K. 1990. The Dawn of Chinese Pure Land Buddhist Doctrine: Ching-ying Hui-yüanʼs Commentary on the Visualization Sutra, p. 103. Albany: State University of New York Press. A saṃbhogakāya is a divine body associated with more transcendent Buddhas which are beyond the Trailokya and have unlimited lifespans.Gadjin, Nagao, and Hirano Umeyo. “On the Theory of Buddha-Body (Buddha-Kāya).” The Eastern Buddhist, vol. 6, no. 1, 1973, pp. 25–53. JSTOR, http://www.jstor.org/stable/44361355. Accessed 29 Sept. 2024.Williams (2009), p. 180. A nirmāṇakāya 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.Williams (2009), pp. 181-182 As such, saṃbhogakāyas have a higher ontological status in the classic Mahayana schema of the triple body (trikaya). Some Indian Mahayana works state that saṃbhogakāyas 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 Amitābha and his pure land were a saṃbhogakāya 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 Amitābha Buddha.Cheung, Tak-ching Neky. and 張德貞. “ A comparative study of the pure land teachings of Shandao (613-681) and Shinran (1173-1262).” (2001).
Amitābha devotion also became an important current within other Chinese Buddhism traditions, like the Tiantai, Sanlun, and Vinaya schools. During the Song dynasty (960–1279), Tiantai monks such as Shengchang, Ciyun Zunshi, and Siming Zhili, founded Pure Land societies which focused on the recitation of Amitābha's name.Jones (2019), p. 110. Later eras saw further doctrinal refinements of Chinese Amitābha devotion, with the writings of scholars like Yuan Hongdao (1568–1610) and Ouyi Zhixu (1599–1655).Jones (2019), p. 68, 87.Williams (2008) , p. 253. During the Qing dynasty (1644–1912), scholars of the Huayan school like Peng Shaosheng (1740–1796) also adopted and wrote on Amitābha devotion, identifying Amitābha Buddha with Vairocana, the cosmic Buddha of the Avatamsaka Sutra.
The recitation of Amitābha's name is a widespread practice among contemporary Chinese Buddhists (and other Buddhists in the East Asian mainland).Jones (2021), pp. 96-107 This practice known as nianfo (念佛) in Chinese and nembutsu in Japanese and entails the recitation or chanting (melodic or monotone) of the phrase 南無阿彌陀佛 (Mandarin Chinese: Nāmó Āmítuófó) which means "Homage to Amitābha Buddha". Aside from being a popular chant and meditation, this phrase is also seen as Auspiciousness and is reproduced in many ways including Hanging scroll, public Epigraphy, charms, Amulet, altarpieces and electronic devices.Harvard Heller, N. (2014). Buddha in a box: The materiality of recitation in contemporary chinese buddhism. Material Religion, 10(3), 294–314. https://doi.org/10.2752/175183414X14101642921384
The popularity of Amitābha centered practices eventually led to the formation of independent Pure Land schools which focused on Amitābha exclusively. The Tendai monk Hōnen (1133–1212) was the most influential figure who led this Pure Land movement during the Kamakura period. Hōnen 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 Amitābha'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 Amitābha devotion among commoners.Jones, Charles B. (2021). Pure Land: History, Tradition, and Practice, pp. 123–135. Shambhala Publications, .
Over time, these new Amitābha focused traditions established by Hōnen's followers (mainly Jōdo-shū, and Shinran italic=no) became the largest Buddhist tradition in Japan and remain so to this day.Jones, Charles B. (2021). Pure Land: History, Tradition, and Practice, pp. 136–150. Shambhala Publications, .
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Amitābha is an important figure in Tibet, Mongolia, Nepal, India and other regions where Tibetan Buddhism is practiced. In Tibetan Buddhist depictions, Amitābha appears with Vajrapani and Avalokiteśvara, the former to his left and the latter to his right. There numerous Tibetan Buddhist teachings and practice lineages which focused on attaining rebirth in the buddhafield of Amitābha. An extensive comparison of Pure Land Buddhism in India, China, and Tibet.Halkias, Georgios T. (2012). Luminous Bliss: A Religious History of Pure Land Literature in Tibet, pp. xxv–xxvii University of Hawaii Press. These include exoteric (or sutra) and esoteric (or tantric) practices . The composition of Amitābha focused works was popular among major Tibetan Buddhist figures such as Sakya Pandita, Dolpopa, Je Tsongkhapa and Karma Chagme.Halkias, Georgios T. (2012). Luminous Bliss: A Religious History of Pure Land Literature in Tibet, p. 109. University of Hawaii Press.Halkias, Georgios T. (2012). Luminous Bliss: A Religious History of Pure Land Literature in Tibet, p. xxx University of Hawaii Press.
In Tibetan Buddhism, Amitābha is clearly distinguished from Amitāyus (Measureless Life), while both names are used interchangeably in East Asian Buddhism. Tibetan Buddhism sees Amitāyus as an enjoyment body ( saṃbhogakāya) while Amitābha is seen as a manifestation body. Birth in Amitābha's Sukhavati remains an important goal for many Tibetan Buddhists, especially laypersons who commonly revere Amitabha, Avalokiteshvara and Padmasambhava as Trikaya of a single Buddha.Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004). Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha, p. 17. University of Hawaii Press. Amitābha is invoked during the yogic death practice called phowa ("transference of consciousness at the time of death"). Furthermore, Amitāyus is also commonly invoked in practices relating to longevity and preventing an untimely death.Payne, Richard Karl; Tanaka, Kenneth Kazuo (2004). Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha, p. 25. University of Hawaii Press. In Tibetan Buddhism, Amitāyus is also one of the three deities of long life (Amitāyus, White Tara and Usnisavijaya). Amitāyus being a compound of amita ("infinite") and āyus ("life"), and so means "he whose life is boundless".
The Tibet is My Country: Autobiography of Thubten Jigme Norbu, Brother of the Dalai Lama as told to Heinrich Harrer, p. 121. First published in German in 1960. English translation by Edward Fitzgerald, published 1960. Reprint, with updated new chapter, (1986): Wisdom Publications, London. . and the are considered to be Emanationism of Amitābha.
In Japanese Shingon Buddhism, Amitābha is included as part of the thirteen Buddhas. Amitābha is associated with the Diamond Realm ( vajradhātu), whereas Amitāyus is associated with the Womb Realm ( garbhakoṣadhātu).Charles Muller, "Buddha of Immeasurable Life 無量壽佛" Digital Dictionary of Buddhism, http://www.buddhism-dict.net/cgi-bin/xpr-ddb.pl?71.xml+id(%27b7121-91cf-58fd-4f5b%27). 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 Abhisheka, and sits to the west, which is where the Pure Land of Amitābha is said to dwell.
In Tibetan Buddhism, the main mantra of Amitābha is Om ami dewa hri (Sanskrit: oṃ amideva hrīḥ). This is an alternative form of .
Amitabha's main mantra in Shingon Buddhism Buddhism is Om amirita teizei kara um (Japanese: オン・アミリタ・テイゼイ・カラ・ウン), which represents the underlying Sanskrit form: .
In Chinese language, the most common name is 阿彌陀佛, which is pronounced "Ēmítuófó" or "Amítuófó" in modern Chinese. The Chinese 阿彌陀佛 is either a transliteration of the Sanskrit "Amitābha" or possibly the Prakrit form "Amidā'a". It is not, according to Jan Nattier, a transliteration of "Amita" ("Limitless") alone. "Fo" (佛) is the Chinese word for "Buddha". This transliteration goes back to the early translations of Lokaksema. Vietnamese, Korean language, and Japanese traditionally use the same Chinese characters, though they are pronounced differently (Japanese: Amida Butsu, Korean: Amita Bul, Vietnamese: A Di Đà Phật).
In addition to transliteration, the name Amitābha was also been Translation into Chinese using characters. One of the earliest such translations was 無量 Wúliàng ("Limitless").Nattier, Jan. “The names of Amitābha/Amitāyus in early chinese Buddhist translation” (2). ARIRIAB Vol X (March 2007): 359-394 This was also used in longer names like "Infinite Light" (Wúliàngguāng 無量光) and "Infinite Purity" (Wúliàng Qīngjìng 无量清净, possibly from the Prakrit *Amidā'a-viśuha). In the same fashion, the name Amitāyus ("Infinite Life") has been translated as 無量壽 (Wúliàngshòu), though this appears at a later date than the Amitābha derived names. These translated names are not, however, very commonly used.
In Japanese, Amitābha is also called "the Tathāgata Amitābha".
In esoteric Buddhist texts, Amitābha is often called Amṛta (甘露, or 甘露王, lit. sweet-dew king).
In Tibetan, Amitābha is called and Amitāyus is translated as .
Apart from these standard names, numerous other sources contain other names of Amitāyus. Alternative names include:
• Aparimitāyus (Unlimited Life),
• Aparimitāyur-jñāna (Unlimited Life and Wisdom),
• Vajraāyuṣa (Vajra Life),
• Amrita-dundubhisvararāja (King of the Drum of Immortality),
• Aparimitāyurjñānasuviniścitatejorāja (The Blazing King Who Is Completely Certain of Immeasurable Longevity and Wisdom). The Aparimitāyurjñāna Sūtra (1), 84000.co
The Name is deeply intertwined with Thusness (Dharmakaya) and serves 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 indeed Amitābha himself in the form of sound. Through the Name, Amida communicates with sentient beings, making his presence tangible and accessible. Shinran further elaborated that the Name is inseparable from the Dharma-nature itself, meaning that reciting "Namu-Amida-Butsu" is not just 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: it is both 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.Jones (2019), p. 17. Tanluan also writes:
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.Shinkō Mochizuki (2000), p. 162
There are various sets of these names found in different sources, which include Infinite Life Sutra, the Mahāratnakūṭa Sūtra ( Dà bǎo jī jīng), and the Tathāgatācintyaguhyanirdeśa Sūtra.
The Infinite Life sutra lists twelve names of Amitābha:
When depicted in the sitting posture, Amitābha is often shown displaying the meditation mudrā (thumbs touching and fingers together as in the Great Buddha of Kamakura at Kōtoku-in or welcoming mudrā. The earth-touching mudrā (right hand pointed downward over the right leg, palm inward) is reserved for a seated The Buddha alone.
Amitābha is said to display 84,000 auspicious and distinguishing marks reflecting his many virtues. Some common marks seen in art include rays of light (vyāmaprabhā), an aureole or large halo (prabhāvalī), his urna (spiral or circle in between his eyebrows), and a circular symbol (sometimes a swastika) on his chest (this is called Shrivatsa).
When not depicted alone, Amitābha is often portrayed with two assistant Bodhisattva, usually Avalokiteśvara on the right and Mahasthamaprapta on the left. This iconography is known as an "Amitābha triad". The Amitābha triad likely originated in Gandhara, and is especially common in Chinese art, Japanese art, and Korean art. "Amitabha triad", Metropolitan Museum
According to Katsumi Tanabe, Gandhāran Buddhist art also depicted Amitābha in four other lesser known triads:
In Tibetan Buddhism, Mahāsthāmaprāpta is commonly replaced with Vajrapani or Padmasambhava. Some East Asian depictions also show Amitābha with a larger group of bodhisattvas, either the eight great bodhisattvas or a host of twenty five bodhisattvas. Descent paintings (known as "raigo" 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.
In the artistic traditions of Vajrayana, a distinction is made between Amitāyus (Buddha of Infinite Life) and Amitābha (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. Amitāyus is depicted in fine clothes, an ornate crown, and jewels. Amitābha is depicted in simple monk's clothing (kasaya).
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