Amitabha

see also: Etymology of Amitabha

Amitābha (, reads. Infinite Light or even immense ), very popular Buddha incarnating the compassion and incidentally longevity under the name of Amitāyus , infinite life, is the central deity of the Buddhist school of the Pure Ground, form of mahayanism very widespread in the Chinese world, with the Japan, in Korea and with the Vietnam. It reigns on the “Western paradise of Happy” (the Sanscrit: Sukhāvatī), place of refuge apart from the cycle of the transmigrations, or equivalent of the Nirvāna according to certain designs.

It is called Bouddha Amitābha (, (Mandarin: Āmítuó fó), (Amida Nyorai), (Amit' abul),), but also " Buddha Light-Infinie" (無量光佛), or " Buddha of the life infinie" (無量壽佛/Amitāyus). The Vajrayāna does of it one of the components of the nature of the Buddha, either in complement of only the Akshobhya, or associated with four others Buddhas of wisdom: Vairocana, Akshobhya, Ratnasambhava and Amogasiddhi.

In the statuary, Amitābha is represented like the Bouddha Shakyamuni, but never with the Mudrā (gesture) of the hand touching the ground, only with those of meditation or exposure of the law. Akshobhya, him, is represented with the hand on the ground.

Origin

Amitabha, the concept of its ground of Buddha and its Sutra S ( Sutra of the infinite life and Sutra d' Amitabha ) were brought in China between 150 and 200 by the monk Parthian An Shigao and the monk kouchanais Lokaksema, who translated them into Chinese Langue. Amitabha is unknown in old Buddhism and one can think that its worship developed in the first times of the Christian era. Its older statue identified by a dedication, dating from second half of the 2nd century (28e year of the reign of Huvishka), comes from Govindo-Nagar in the Empire kouchan; it is currently with the museum of Mathura in the Uttar Pradesh. Its name ( infinite Light ), its geographic origin and the concept of sound paradise made think of a possible influence Persian. The school of the pure Ground makes go up its existence in China at the beginning of the 5th century with the constitution by the monk Huiyuan in 402 on the mount Lushan of the first Société of the white lotus , whose followers adopt the visualization of Amitabha among their practices of meditation and aspire to reappear in the pure ground of the Buddha to continue their spiritual improvement with the shelter of the disorders of the world. The movement took its rise with Tanluan (曇鸞 476-542) then Daochuo (道綽 562-645) and Shandao (善導 613-681), which systematized the doctrines. At the end of the 12th century, was created with the Japan the branch Jodo Shu .

Amitabha in Vajrayana

Amitabha penetrated with the Tibet at the 8th century with Padmasambhava. The Vajrayana incorporated it in the esoteric development of the five Buddhas of wisdom, (Buddhas of dhyani or jinas), with Vairocana, Akshobhya, Ratnasambhava, and Amogasiddhi. One can see it on the Mandala S known as " Earth of diamant" the representative contrary to Akshobhya (sometimes Ratnaketu). It is associated with the West and its color is in general the red , color of the setting sun, the compassion, the Amour and the emotional power. It is the most accessible Buddha.

Another development concentrates on the Amitabha couple/Akshobhya, respectively representing the compassion and the impassibility, two complementary elements. Akshobhya reigns on the Eastern paradise (Abhirati) of the diamond Earth.

One often finds Amitabha in his avoided form, Amitayus, or in union with his parèdre Pandara, like in company of Avalokiteshvara. Its effigy is very often found in the cap of this last, of which he is the chief of line.

It is also called Lokanatha (" lord of the monde") or Padmapani (" who has a lotus with the main"). Its is “friendly Om dhewa hri will mantra”.

The Panchen LAMA, which comes just after the Dalai Lama in the sect from the Gelugpa from Buddhism Tibetan is his Réincarnation.

Amitabha and Avalokiteshvara

He is often represented with Avalokiteshvara considered as his assistant, sometimes in collaboration with Mahāsthāmaprāpta (Taishìzhì) He places himself then on the right and Mahāsthāmaprāpta on the left. In the popular Buddhism and the Chinese religion, Guanyin (Avalokiteshvara) and Amitabha (Amituofo) often have the same function: they have both sworn not to enter to the Nirvāna as long as all the beings would not be there, and to recite their name can help to make enter to the Western paradise, in which they reside, Amitabha while being the “Master”.

Caption of Amitabha

In the Sukhavativyuhasutra , the Buddha Sakyamuni reports the history of the Amitabha Buddha: A king went near the Lokesvararaja Buddha to take wish of Bodhisattva. He solved to become a Buddha reigning on a paradise where all those could enter which would call upon it. He pronounced 48 wishes (四十八願). 18th and 19th are similar to the wish which one lends to Avalokiteshvara: to give up the Nirvāna as long as all the beings would not have entered its Paradis.

Invocations

The recitation of the name of Amitabha (念佛 CH: nianfo; jp: nenbutsu) is an important practice of the school of the Pure Ground of which it is the principal deity. Certain branches even consider that this exercise is enough to give access to the paradise of Amitabha.

Outwards even of the practice of the Pure Earth, these invocations (CH: 南無阿弥陀佛, Nàmó Āmítuó fó; jp: Namu Amida butsu; VI: Nam Mo has Di Đà Phật) are gratifiées of a spiritual power and protective. They can also be used as greeting to the monks or with the faithful piles when they meet. The simplified forms Chinese (Amituofo) or Japanese woman (Namandabu) are sometimes used to express a shock or a strong emotion (" My god! ")

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