The Amitāyus Contemplation Sūtra (, English: Contemplation of Amitāyus Sutra, or Sutra on the Visualization of Measureless Life [Buddha], Sanskrit reconstruction: Amitāyurdhyāna Sūtra or Amitāyur-buddhānusmṛti-sūtra; Taisho Tripitaka no. 365) is a Mahāyāna sutra which is important for East Asian Pure Land Buddhism, a major branch of East Asian Mahāyāna. It is one of the three principle Pure Land sutras along with the Amitayus Sutra and the Amitabha Sutra. Amitāyus ("Measureless Life") is another name for the Buddha Amitābha, the preeminent figure in Pure Land Buddhism, and this sūtra focuses mainly on meditations involving visualizations of Amitabha and his pure land of Sukhavati (The Blissful). This is reflected in the name of the sūtra, which can be translated as "Amitāyus Contemplation Sūtra." It is believed to have first been composed in Chinese in the 5th century.

Title

The name of the sūtra translates to the "Amitāyus Meditation Sūtra." According to Paul Williams, a more accurate Sanskrit title for this text would be Amitāyurbuddhānusmṛti Sūtra, meaning "Amitāyus Buddha-mindfulness Sūtra."

History

According to tradition, it was translated into Chinese by a monk named Kālayaśas 畺良耶舍 between 424 and 442 AD. However, it is generally considered by modern scholarship to be a non-Indian composition, possibly written in China or in Central Asia. Jonathan Silk has also shown that the frame narrative is based on a story which was known in India, so that at least this element of the sutra has an Indic basis. No Sanskrit original has been discovered and the Sanskrit name and Sanskrit versions would thus be reverse translations. The text also shows Chinese influences, including references to earlier translations of Chinese Pure Land texts. Modern scholars generally accept that the text describes a meditation which was practiced in Central Asia, but with Chinese additions. Other pieces of evidence point to a Central Asian origin for at least some of the content in the sutra. Mural paintings at Toyok, Turfan depict the contents of the sutra. Other such paintings, called Guanjing bianxiang 觀經變相, are found in Dunhuang. The sutra became a very influential text in East Asian Pure Land Buddhism. It was taken up by Shandao 善導 (613–681), a key Pure Land author, who wrote an important commentary on the sutra called Commentary on the Sūtra of Contemplation of the Buddha of Infinite Life 觀無量壽佛經疏 (T 1753). Other commentaries were composed by Jingying Huiyuan (523–592) and Jizang (549–623). Another commentary (觀無量壽佛經疏 T 1750) is commonly attributed to Zhiyi, but this is likely a later composition.

Outline of the Sutra

Frame story

The text begins with a story where a prince named Ajātasattu was enticed by the villain Devadatta to murder his father, King Bimbisara, in order to ascend the throne. Ajātasattu kills his father, and nearly kills his mother, Queen Vaidehi, but after advice from his other ministers, he relented and threw his mother in prison. Lamenting her fate, Queen Vaidehi prays to Gautama Buddha for help, and he is able to visit her. Vaidehi expresses her wish to be born in Amitābha's pure land. Shakyamuni smiles, emitting light from his mouth, and goes on to tell Vaidehi how to be reborn in the Pure Land. The Buddha tells her that although she is in prison, she could still obtain liberation through the practices of Amitābha. The Buddha goes on to describe Amitābha and how one could obtain rebirth in his land of Sukhavati. This tale references historical incidents of the Haryanka dynasty of Magadha, India, and the religious tension between Gautama Buddha and his brother-in-law, Devadatta.

Thirteen contemplations

Shakyamuni explains the importance of performing certain meritorious acts in order to be reborn in the Pure Land. He then goes on to teach Vaidehi how to visualize the Pure Land, to further her efforts in attaining rebirth there. Shakyamuni describes thirteen "contemplations," or mental visualization exercises, that are to be followed in order. By deeply contemplating various aspects of the Pure Land and attempting to visualize them in detail, the aspirant draws closer to the Pure Land. The thirteen contemplations are described in order as follows:

Nine levels of birth

In the final part of the Amitāyurdhyāna Sūtra, Gautama Buddha discusses the nine "lotus levels" into which those born into the pure land are categorized. The levels are ranked from highest to lowest as follows: According to the Buddha, all nine grades of human beings can achieve rebirth into the Pure Land if they contemplate Amitābha or at least call on his name. This is similar to the 48 vows made by Amitābha, according to the Infinite Life Sutra, which includes the Primal Vow.

Conclusion

The sutra ends with a short section describing the benefits gained by those who listened to these words of the Buddha. Vaidehi experienced "great awakening with clarity of mind and reached the insight into the non-arising of all dharmas," while her five hundred female attendants and "innumerable devas" also awakened aspiration for the highest enlightenment. Shakyamuni names the sutra, mentions benefits connected with the name of Amitabha Buddha, and exhorts all to hold the words of the sutra in their minds. Shakyamuni then returns through the air to Vulture Peak.

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