Three questions answered by Shakyamuni Buddha without being prompted

In the Amitabha Sutra, Shakyamuni Buddha asked three questions of his chief disciple Shariputra, who was foremost in wisdom. All of them are related to the names used in the sutra.

1. Why is that land called the “Land of Bliss?”

2. Why is that Buddha named “Amitabha?”

3. Why is the Sutra named The Sutra of All Buddhas’ Protection and Remembrance?

Shariputra remained silent upon hearing the questions. In the Pure Land teaching, names are of great importance, especially the six-character Name of Amitabha Buddha and his Dharma realm. We are told that it is indescribable and inconceivable, leaving only the Name to convey its meaning.

Two definitions of the Name of Amitabha

In the Commentary on the Treatise of Rebirth, Master Tanluan says:

“Infinite Life” is another name for the Tathagata of the Pure Land of Peace and Joy. His splendid merits were introduced by Shakyamuni Buddha to followers in Rajgir and Sravasti. The essence of those teachings is the Name of Amitabha Buddha.

As said in the Amitabha Sutra, the Name of Amitabha has two definitions.

1. Infinite Light: Because his light is boundless, and illuminates all the lands of the ten directions without hindrance,

2. Infinite Life: Because that Buddha’s lifespan, as well as those of the people in his land, are immeasurable, lasting boundless asamkhyeya-kalpas.

Having accomplished his 12th and 13th Vows, Amitabha Buddha possesses immeasurable virtues; yet in this context, only the vows of infinite light and infinite lifespan are explicitly stated. Why is that? This can be understood through the concept of Amitabha Buddha’s perfection of his twofold benefits.

The perfection of self-benefit and the perfection of benefiting others

1. Perfection of self-benefit

In Mahayana Buddhism, infinite light and infinite life are distinctive characteristics of a Buddha’s Reward Body. “Infinite Light” represents true boundless wisdom and corresponds to both the Reward Body and the Emanation Body. In terms of space, it transcends spatial limitations and is omnipresent.

“Infinite Life” represents the virtue of Nirvana and corresponds to the Dharma Body. It pertains to essence and nature, signifying the eternal liberation from any kind of birth and death. In terms of time, it transcends temporal limitations. Thus, within the virtues of self-benefit, no qualities surpass these two, the infinite light and the infinite life.

2. Perfection of benefiting others

The vow of infinite light extends horizontally across space, universally available to save all sentient beings in the ten directions. The vow of infinite life extends vertically through time, eternally available to save sentient beings across the past, present, and future, the three periods of time.

Thus, in terms of the virtue of benefiting others, no other qualities surpass these two. As stated above, because the two aspects of infinite light and infinite lifespan are supreme—both in self-benefit and benefiting others—they encompass and surpass all other virtues.

It is evident that these two boundless qualities are not only the wondrous fruits of Amitabha Buddha’s own realization; but, also the fundamental basis of his comprehensive deliverance of all sentient beings in the ten directions. As previously said, the vows of infinite light and infinite life are the very foundation of boundless compassion, the Buddha’s mind.

Why some practitioners recite Amitabha’s Name but persist in ignorance  

In his Commentary on the Treatise of Rebirth, Master Tanluan explained the sentence: “According to the meaning of the Name. . . .  The purpose is to correspond with the practice that accords with ultimate reality.” He highlights the functional capacities of Amitabha’s Name of Unhindered Light: first, to eliminate the ignorance of sentient beings, and second, to fulfill all their aspirations. Master Tanluan explains:

However, there are some who recite Amitabha’s Name and recollect him, but whose ignorance persists. Their wishes are not satisfied. Why is that? Because they fail to practice according to ultimate reality and do not correspond with the meaning of the Name.

What does it mean that they fail to practice according to ultimate reality and do not correspond with the meaning of the name? It means they do not understand that the Tathagata is the Body of Absolute Reality and the Body for the Benefit of Living Beings.

Further, there are three kinds of non-correspondence:

1. One’s faith is not consistent; it’s sometimes there, sometimes not.

2. One’s faith is not concentrated; it lacks resoluteness.

3. One’s faith is not continuous; it is interrupted by other thoughts.

The three are correlated and each implies the others. If our faith is impure or dishonest, it is equivocal. Being equivocal, our thoughts become discontinuous. Or conversely: Because our thoughts are discontinuous, we lack firm faith, without which our hearts and minds aren’t genuine.

“To be the opposite of all that is to have a practice that accords with ultimate reality. Therefore the author declares, “I single-mindedly. . . ”

In this paragraph, it relates faith to practice. Exclusive Amitabha-recitation contains genuine faith, resolute aspiration, and right practice. Thus, the “Three Credentials are replete” for rebirth, as said in Amitabha’s 18th Vow.

Conclusive remarks made by Pure Land patriarchs about Amitabha’s Name

Master Ouyi said:

Our teacher (Shakyamuni) used the two aspects of light and life to encompass all forms of infinity. . . . The interpenetration of these dimensions forms the very essence of the Dharma Realm. This essence manifests as both Amitabha Buddha’s body and his Pure Land, and likewise, it manifests as Amitabha’s Name.

Master Yinguang said: “The path of enlightenment realized by Amitabha Buddha is fully contained within his great Name, a single Name that encompasses all virtues.” Thus, the virtues of Amitabha’s Name surpass all else. Other practices, in contrast, only contain partial aspects and are therefore incomplete.

Master Honen said:

The Name embodies all of the virtues of Amitabha Buddha’s inner realization including: the Four Wisdoms, the Three Bodies, the Ten Powers, the Four Fearlessnesses, and all other inner merits. It also includes all of his external merits such as: his majestic appearance, radiant light, teaching of the Dharma, and compassionate acts to benefit all beings.

Namo Amituofo!

Related features from BDG

How Much Do We Know About Amitabha’s Name?
How Much Do We Know About Amitabha Buddha and His Dharma?
The Transmission of the Dharma and the Buddha’s Final Words

More from Pristine Pure Land Teaching by Alan Kwan