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[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/en\/wiki14\/amitabha-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/en\/wiki14\/amitabha-wikipedia\/","headline":"Amit\u0101bha – Wikipedia","name":"Amit\u0101bha – Wikipedia","description":"Celestial Buddha of Mahayana Buddhism Amit\u0101bha[2] (Sanskrit: \u0905\u092e\u093f\u0924\u093e\u092d, IPA: [\u0250m\u026a\u02c8ta\u02d0b\u02b1\u0250]), also known as Amit\u0101yus, is the primary Buddha of Pure","datePublished":"2018-06-09","dateModified":"2018-06-09","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/en\/wiki14\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/en\/wiki14\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/44a4cee54c4c053e967fe3e7d054edd4?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/44a4cee54c4c053e967fe3e7d054edd4?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/11\/book.png","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/11\/book.png","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/a\/a1\/Ming_era_statue_of_Amitabha_%28%E9%98%BF%E5%BD%8C%E9%99%80%E4%BD%9B_or_%E9%98%BF%E5%BC%A5%E9%99%80%E4%BD%9B%3B_%C4%80m%C3%ADtu%C3%B3f%C3%B3%29%2C_one_of_the_Five_Tathagathas_%28%E4%BA%94%E6%96%B9%E4%BD%9B_W%C7%94f%C4%81ngf%C3%B3%29_or_Five_Wisdom_Buddhas_%28%E4%BA%94%E6%99%BA%E5%A6%82%E6%9D%A5_W%C7%94zh%C3%AC_R%C3%BAl%C3%A1i%29_at_Huayan_Temple_%28%E5%8D%8E%E4%B8%A5%E5%AF%BA%29%2C_Shanxi%2C_China.jpg\/220px-thumbnail.jpg","url":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/a\/a1\/Ming_era_statue_of_Amitabha_%28%E9%98%BF%E5%BD%8C%E9%99%80%E4%BD%9B_or_%E9%98%BF%E5%BC%A5%E9%99%80%E4%BD%9B%3B_%C4%80m%C3%ADtu%C3%B3f%C3%B3%29%2C_one_of_the_Five_Tathagathas_%28%E4%BA%94%E6%96%B9%E4%BD%9B_W%C7%94f%C4%81ngf%C3%B3%29_or_Five_Wisdom_Buddhas_%28%E4%BA%94%E6%99%BA%E5%A6%82%E6%9D%A5_W%C7%94zh%C3%AC_R%C3%BAl%C3%A1i%29_at_Huayan_Temple_%28%E5%8D%8E%E4%B8%A5%E5%AF%BA%29%2C_Shanxi%2C_China.jpg\/220px-thumbnail.jpg","height":"322","width":"220"},"url":"https:\/\/wiki.edu.vn\/en\/wiki14\/amitabha-wikipedia\/","wordCount":7399,"articleBody":"Celestial Buddha of Mahayana Buddhism Amit\u0101bha[2] (Sanskrit: \u0905\u092e\u093f\u0924\u093e\u092d, IPA: [\u0250m\u026a\u02c8ta\u02d0b\u02b1\u0250]), also known as Amit\u0101yus, is the primary Buddha of Pure Land Buddhism. In Vajrayana Buddhism, he is known for his longevity, discernment, pure perception, purification of aggregates, and deep awareness of emptiness. He possesses infinite merit resulting from good deeds over countless past lives as a bodhisattva named Dharm\u0101kara.Table of Contents Doctrine[edit]Attainment of Buddhahood[edit]References in Sutras[edit]Vajray\u0101na Buddhism[edit]Mantras[edit]Names in various languages[edit]Iconography[edit]Archeological origins[edit]See also[edit]Bibliography[edit]External links[edit]Doctrine[edit] The Great Buddha of Kamakura in the K\u014dtoku-in temple Bronze statue of Amit\u0101bha Buddha, 17th century, Kh\u1ea3i T\u01b0\u1eddng Temple, Vietnam Statue of the Buddha Amit\u0101bha (Mongolia, 18th century)Attainment of Buddhahood[edit]According to the Larger S\u016btra of Immeasurable Life, Amit\u0101bha was, in very ancient times and possibly in another system of worlds, a monk named Dharm\u0101kara. In some versions of the s\u016btra, Dharm\u0101kara is described as a former king who, having come into contact with Buddhist teachings through the buddha Loke\u015bvarar\u0101ja, renounced his throne. He then resolved to become a Buddha and to create a buddhak\u1e63etra (literally “buddha-field”, often called a “Pureland” or “Buddha Land”: a realm existing in the primordial universe outside of ordinary reality, produced by a buddha’s merit) possessed of many perfections. These resolutions were expressed in his forty-eight vows, which set out the type of Pureland Dharm\u0101kara aspired to create, the conditions under which beings might be born into that world, and what kind of beings they would be when reborn there. In the versions of the sutra widely known in China, Vietnam, Korea and Japan, Dharm\u0101kara’s eighteenth vow was that any being in any universe desiring to be reborn into Amit\u0101bha’s pure land (Chinese: \u6de8\u571f; pinyin: j\u00ecngt\u01d4; Japanese pronunciation: j\u014ddo; Korean: \uc815\ud1a0; romaja: jeongto; Vietnamese: t\u1ecbnh \u0111\u1ed9) and calling upon his name with sincerity, even as few as ten times will be guaranteed rebirth there. His nineteenth vow promises that he, together with his bodhisattvas and other blessed Buddhists, will appear before those who, at the moment of death, call upon him. This openness and acceptance of all kinds of people has made belief in pure lands one of the major influences in Mah\u0101y\u0101na Buddhism. Pure Land Buddhism seems to have first become popular in Gandhara, from where it spread to China and influenced by Taoists and Confucian philosophy before spreading to Central and East Asia.The sutra goes on to explain that Amit\u0101bha, after accumulating great merit over countless lives, finally achieved buddhahood and created a pure land called Sukh\u0101vat\u012b (Sanskrit: “possessing happiness”). Sukh\u0101vat\u012b is situated in the uttermost west, beyond the bounds of our own world. By the power of his vows, Amit\u0101bha 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 Mah\u0101y\u0101na Buddhism). From there, these same bodhisattvas and buddhas return to our world to help yet more people while still residing in his land of Sukh\u0101vat\u012b, whose many virtues and joys are described.References in Sutras[edit]The basic doctrines concerning Amit\u0101bha and his vows are found in three canonical Mah\u0101y\u0101na texts:[3]Amit\u0101bha is the buddha of 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. Those who see his world as a paradise awaken 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 Amit\u0101bha doctrine, one can come to paradise (in the Pure Land of Amit\u0101bha), if they visualize at their death Amit\u0101bha 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.Vajray\u0101na Buddhism[edit]Amit\u0101bha is also known in Tibet, Mongolia, and other regions where Tibetan Buddhism is practiced. In the Highest Yogatantra of Tibetan Buddhism, Amit\u0101bha is considered one of the Five Dhy\u0101ni Buddhas (together with Ak\u1e63obhya, Amoghasiddhi, Ratnasambhava, and Vairocana), who is associated with the western direction and the skandha of sa\u1e43j\u00f1\u0101, the aggregate of distinguishing (recognition) and the deep awareness of individualities. His consort is P\u0101\u1e47\u1e0darav\u0101sin\u012b.[4][5][6][7][8] His two main disciples (the same number as Gautama Buddha) are the bodhisattvas Vajrapani and Avalokite\u015bvara, the former to his left and the latter to his right. In Tibetan Buddhism, there exist a number of famous prayers for taking rebirth in Sukh\u0101vat\u012b (Dewachen). One of these was written by Je Tsongkhapa on the request of Manjushri (For a discussion and translation of the most important prayers in the Tibetan tradition see Halkias).[9]The Panchen Lamas[10] and Shamarpas[11] are considered to be emanations of Amit\u0101bha.He is frequently invoked in Tibet either as Amit\u0101bha \u2013 especially in the phowa practices or as Amit\u0101yus \u2013 especially in practices relating to longevity and preventing an untimely death.In Shingon Buddhism, Amit\u0101bha is seen as one of the thirteen Buddhas to whom practitioners can pay homage. Shingon, like Tibetan Buddhism, also uses special devotional mantras for Amit\u0101bha, though the mantras used differ. Amit\u0101bha 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 Amit\u0101bha is said to dwell.Mantras[edit]Amit\u0101bha is the center of a number of mantras in Vajrayana practices. The Sanskrit form of the mantra of Amit\u0101bha is \u0950 \u0905\u092e\u093f\u0924\u093e\u092d \u0939\u094d\u0930\u0940\u0903 (Devanagari: o\u1e43 amit\u0101bha hr\u012b\u1e25), which is pronounced in Japanese as Namu Amida Butsu and in its Tibetan version as Om ami dewa hri (Sanskrit: o\u1e43 amideva hr\u012b\u1e25). His mantra in Shingon Buddhism is On amirita teizei kara un\uff08Japanese: \u30aa\u30f3\u30fb\u30a2\u30df\u30ea\u30bf\u30fb\u30c6\u30a4\u30bc\u30a4\u30fb\u30ab\u30e9\u30fb\u30a6\u30f3\uff09, which represents the underlying Indic form o\u1e43 am\u1e5bta-teje hara h\u016b\u1e43.In addition to using the mantras listed above, many Buddhist schools invoke Amit\u0101bha’s name in a practice known as nianfo (\u5ff5\u4f5b) in Chinese and nembutsu in Japanese.Names in various languages[edit] The proper form of Amit\u0101bha’s name in Sanskrit is Amit\u0101bha, masculine, and the nominative singular is Amit\u0101bha\u1e25. This is a compound of the Sanskrit words amita (“without bound, infinite”) and \u0101bh\u0101 (“light, splendor”). Consequently, the name is to be interpreted as “he who possesses light without bound, he whose splendor is infinite”.The name Amit\u0101yus (nominative form Amit\u0101yu\u1e25) is also used for the Sambhogak\u0101ya aspect of Amit\u0101bha, particularly associated with longevity.[citation needed] He is mostly depicted sitting and holding in his hands a vessel containing the nectar of immortality. In Tibetan Buddhism, Amit\u0101yus is also one of the three deities of long life (Amit\u0101yus, White Tara and U\u1e63\u1e47\u012b\u1e63avijay\u0101). Amit\u0101yus being a compound of amita (“infinite”) and \u0101yus (“life”), and so means “he whose life is boundless”.In Chinese, \u963f\u5f4c\u9640\u4f5b, pronounced “\u0112m\u00edtu\u00f3f\u00f3”, is the Chinese pronunciation for the Sanskrit name of the Amit\u0101bha Buddha (Amida Buddha). The “e mi tuo” is the transliteration of the Sanskrit word “amita” which means “boundless” (\u7121\u91cf, “wuliang”). “Fo” is the Chinese word for “Buddha”.[14]In Vietnamese, Korean, and Japanese, the same Chinese characters used for Amit\u0101bha are used to represent his name, though they are pronounced slightly differently:Vietnamese: A Di \u0110\u00e0 Ph\u1eadtKorean: Amita BulJapanese: Amida Butsu.In addition to transliteration, the name Amit\u0101bha has also been translated into Chinese using characters which, taken together, convey the meaning “Infinite Light”: \u7121\u91cf\u5149 (W\u00fali\u00e0nggu\u0101ng). In the same fashion, the name Amit\u0101yus (“Infinite Life”) has been translated as \u7121\u91cf\u58fd (W\u00fali\u00e0ngsh\u00f2u). These translated names are not, however, very commonly used.In Japanese, Amit\u0101bha is also called Amida Nyorai (\u963f\u5f25\u9640\u5982\u6765, “the Tath\u0101gata Amit\u0101bha”).In Tibetan, Amit\u0101bha is called \u0f60\u0f7c\u0f51\u0f0b\u0f51\u0f54\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b Wylie: ‘od dpag med, THL: \u00d6pakm\u00e9 and in its reflex form as Amit\u0101yus, \u0f5a\u0f7a\u0f0b\u0f51\u0f54\u0f42\u0f0b\u0f58\u0f7a\u0f51\u0f0b Wylie: tshe dpag med, THL: Ts\u00e9pakm\u00e9. They are iconographically distinct.Iconography[edit] When in the descending standing position, Amit\u0101bha 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 Amit\u0101bha’s compassion is directed at the lowest beings, who cannot save themselves.When not depicted alone, Amit\u0101bha is often portrayed with two assistant bodhisattvas, usually Avalokite\u015bvara on the right and Mah\u0101sth\u0101mapr\u0101pta on the left. This iconography is known as an Amitabha triad, and is especially common in Japanese and Korean art.[15]Amit\u0101bha is said to display 84,000 auspicious and distinguishing marks reflecting his many virtues.[16] Amit\u0101bha can often be distinguished by his mudr\u0101: Amit\u0101bha is often depicted, when shown seated, displaying the meditation mudr\u0101 (thumbs touching and fingers together as in the Great Buddha of Kamakura (\u938c\u5009\u5927\u4ecf) at K\u014dtoku-in or the exposition mudr\u0101, while the earth-touching mudr\u0101 (right hand pointed downward over the right leg, palm inward) is reserved for a seated Gautama Buddha alone. He can also be seen holding a lotus in his hands while displaying the meditation mudr\u0101.There is a difference between Amit\u0101yus and Amit\u0101bha. Amit\u0101yus\u2014the Buddha of Infinite Life\u2014and Amit\u0101bha\u2014the Buddha of Infinite Light\u2014are essentially identical, being reflective images of one another. Sutras in which Gautama Buddha expounds the glories of Sukhavati, the Pure Lands, speak of the presiding Buddha sometimes as Amit\u0101bha and sometimes as Amit\u0101yus. When depicted as Amit\u0101yus he is depicted in fine clothes and jewels and as Amit\u0101bha 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 Amit\u0101yus as he is wearing a five-pointed crown, which is the easiest way to distinguish them. Amit\u0101yus is an emanation of Amit\u0101bha. Amit\u0101bha is the head of the Lotus family.[17]In Vajrayana, Amit\u0101bha is the most ancient of the Dhyani Buddhas. He is of red color originating from the red seed syllable hr\u012b\u1e25. 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.Archeological origins[edit]The first known epigraphic evidence for Amit\u0101bha 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 Huvi\u1e63ka” i.e., sometime in the latter half of the second century during the Kushan Empire, and was apparently dedicated to “Amit\u0101bha Buddha” by a family of merchants.[18][12][13]The first known sutra mentioning Amit\u0101bha is the translation into Chinese of the Pratyutpanna Sam\u0101dhi S\u016btra by the Kushan monk Lokak\u1e63ema around 180. This work is said to be at the origin of pure land practices in China and was integrated with and influenced by the already established Taoist and Confucian principles and practices.The appearance of such literature and sculptural remains at the end of the second century suggests that the doctrine of Amit\u0101bha probably developed during the first and second centuries. Furthermore, there are sculptures of Amitabha in dhyani mudras as well as bronzes of Amit\u0101bha in abhaya mudra from the Gandhara era of the first century, suggesting the popularity of Amit\u0101bha during that time. One of the last prayer busts of Amit\u0101bha 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 twelfth century due to Muslim conquests on the Indian subcontinent.[citation needed]See also[edit]^ “\u963f\u5f4c\u9640\u4f5b”.^ L\u00e9vi, Sylvain; Takakusu, Junjir; Demi\u00e9ville, Paul; Watanabe, Kaigyoku (1929). Hobogirin: Dictionnaire encyclop\u00e9dique de bouddhisme d’apr\u00e8s les sources chinoises et japonaises, Paris: Maisonneuve, vols. 1\u20133, pp. 24\u201329^ Inagaki, Hisao, trans. (2003), The Three Pure Land Sutras (PDF), Berkeley: Numata Center for Buddhist Translation and Research, ISBN\u00a01-886439-18-4, archived from the original (PDF) on May 12, 2014^ “The Great Compassion Mantra \u2013 Namo Amitabha”. Archived from the original on 2009-02-21.^ “Bardo: Fourth Day”. Kaykeys.net. 2005-02-07. Retrieved 2012-11-07.^ “Symbolism of the five Dhyani Buddhas”. Archived from the original on March 8, 2009.^ “Pandara is said to be the Prajna of Amit\u0101bha Buddha. Pandara is the same in essence with Buddha Amit\u0101bha”. Himalayanmart.com. Retrieved 2012-11-07.^ “Guan Yin \u2013 Bodhisattva\/ Goddess of Compassion”. Nationsonline.org. 2011-06-04. Retrieved 2012-11-07.^ Georgios T. Halkias, Luminous Bliss: A Religious History of Pure Land Literature in Tibet Pure Land^ 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. ISBN\u00a00-86171-045-2.^ “Teachers: Shamar Rinpoche”. Archived from the original on 2007-10-30. Retrieved 2007-10-21.^ a b Rhie, Marylin M. (2010). Early Buddhist Art of China and Central Asia, Volume 3: The Western Ch’in in Kansu in the Sixteen Kingdoms Period and Inter-relationships with the Buddhist Art of Gandh?ra. BRILL. p.\u00a0xxxvii, Fig 6.17a. ISBN\u00a0978-90-04-18400-8.^ a b Schopen, Gregory (1987). “The Inscription on the Ku\u1e63\u0101n Image of Amit\u0101bha and the Charakter of the Early Mah\u0101y\u0101na in India” (PDF). The Journal of the International Association of Buddhist Studies. 10 (2): 99\u2013138. Archived from the original (PDF) on December 7, 2019.^ “Buddhist Charms”. Retrieved 22 May 2014.^ “Amitabha triad”, Metropolitan Museum ^ Olson, Carl (2005). The Different Paths of Buddhism: A Narrative-Historical Introduction. New Brunswick, NJ: Rutgers University Press. p.\u00a0185. ISBN\u00a00813535611. Retrieved 9 June 2016.^ Landaw, Jonathan (1993). Images of Enlightenment: Tibetan Art in Practice. Snow Lion Publications. pp.\u00a075, 80, 96. ISBN\u00a0978-1-55939-832-9.^ “On the origins of Mahayana Buddhism” (PDF). Archived from the original (PDF) on 2013-06-12. Retrieved 2013-06-14.Bibliography[edit]External links[edit]Wikisource has original text related to this article:Look up Amit\u0101bha in Wiktionary, the free dictionary."},{"@context":"http:\/\/schema.org\/","@type":"BreadcrumbList","itemListElement":[{"@type":"ListItem","position":1,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki14\/#breadcrumbitem","name":"Enzyklop\u00e4die"}},{"@type":"ListItem","position":2,"item":{"@id":"https:\/\/wiki.edu.vn\/en\/wiki14\/amitabha-wikipedia\/#breadcrumbitem","name":"Amit\u0101bha – Wikipedia"}}]}]