Amitābha Buddha and Pure Land practice

Namo Amitābha Buddha

Simple, accessible and wonderfully profound are the practices involving Amitābha Buddha and the Pure Land Dharma door.

In the Śūraṅgama Sūtra, Bodhisattva Mahāsthāma describes a practice of thinking exclusively of Amitābha to realize the state of Samādhi.

I still remember that in the remotest of aeons countless as the sands in the Ganges, there was a Buddha called Amitābha who was succeeded by eleven other Tathagatas in that kalpa. The last one was called the Buddha Whose Light Surpassed that of the Sun and Moon; he taught me how to realize the state of Samādhi by thinking exclusively of (Amitābha) Buddha. By way of illustration, if a man concentrates his mind on someone else while the latter always forgets him, both may meet and see, but without recognizing, each other. However, if both are keen on thinking of each other, their keenness will grow from one incarnation to another until they become inseparable like a body and its shadow. The Tathagatas in the ten directions have compassion for all living beings and always think of them, like a mother who never ceases thinking of her son. If the son runs away, her thoughts of him will not help. But if he also thinks of her with the same keenness, they will not be separated in spite of the passing of transmigration. If a living being remembers and thinks of the Buddha, he is bound to behold Him in his present or future incarnation. He will not be far from the Buddha and thus without the aid of any other expedient, his mind will be opened. He is like a man whose body, perfumed by incense, gives out fragrance; hence his name One Glorified by Buddha’s Fragrance and Light. From my fundamental cause-ground and with all my thoughts concentrated on the Buddha, I achieved the patient endurance of the uncreate. (This is why) I help all living beings of this world to control their thoughts by repeating the Buddha’s name so that they can reach the Pure Land. As the Buddha now asks about the best means of perfection, I hold that nothing can surpass the perfect control of the six senses with continuous pure thoughts in order to realize Samādhi.
The Surangama Sutra hosted on Buddhanet.net

The Longer Sukhāvatīvyūha Sūtra describes how, long ago, the monk Dharmakāra resolved to become a Buddha and to create a Pure Land (a world produced by a Buddha’s merit). He then made and undertook a series of 48 vows in order for these resolutions to be realized. 3 of these vows are below.

18) 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.
19) If, when I attain Buddhahood, sentient beings in the lands of the ten directions who awaken aspiration for enlightenment, do various meritorious deeds, and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect enlightenment.
20) If, when I attain Buddhahood, sentient beings in the lands of the ten directions who, having heard my name, concentrate their thoughts on my land, plant roots of virtue, and sincerely transfer their merits toward my land with a desire to be born there should not eventually fulfill their aspiration, may I not attain perfect enlightenment.
The Three Pure Land Sutras hosted on bdk.or.jp

Later in the Longer Sukhāvatīvyūha Sūtra, Shakyamuni Buddha confirmed that Dharmākara had been successful in attaining Buddhahood and now dwells in a Pure Land as Amitābha Buddha.

Ānanda asked the Buddha, “Has Bodhisattva Dharmākara already attained Buddhahood and then passed into nirvana? Or has he not yet attained Buddhahood? Or is he dwelling somewhere at present?”
The Buddha replied to Ānanda, “Bodhisattva Dharmākara has already
attained Buddhahood and is now dwelling in a western Buddha land called ‘Peace and Bliss,’ a hundred thousand koṭis of lands away from here.”
Ānanda further asked the Buddha, “How much time has passed since
he attained Buddhahood?”
The Buddha replied, “Since he attained Buddhahood about ten kalpas
have passed.”
Longer Sukhāvatīvyūha Sūtra hosted on bdk.or.jp

Another account, found in The Pratyutpannabuddha Saṃmukhāvasthita Samādhi Sūtra, is believed to be one of the earliest Mahāyāna Sūtras to mention Amitābha Buddha and the Pure Land.

In the same way, Bhadrapāla, bodhisattvas hear about Amitābha Buddha and call him to mind again and again in this land. Because of this calling to mind, they see Amitābha Buddha. Having seen him, they ask him what dharmas it takes to be born in the realm of Amitābha Buddha. Then Amitābha Buddha says to these bodhisattvas:
If you wish to come and be born in my realm, you must always
call me to mind again and again, you must always keep this thought
in mind without letting up, and thus you will succeed in coming
to be born in my realm.
The Pratyupanna Samadhi Sutra hosted on bdk.or.jp

In the Teaching for Bhadrapala Sūtra there is further mention of practice directed at Amitābha Buddha

The Samadhi of the Recitation of the Buddha’s name will dispel the last traces of their doubts, and they will be able and willing to teach this Dharma. In the last five-hundred years of the teachings, in the Dharma-ending age, the invocation or recitation of the Buddha’s name will succeed in keeping practitioners happy in body and mind, free from fear and doubt. Men and women from good families practicing this Dharma will obtain immeasurable merit, they will accomplish the path and the fruit of a non-returner and they will realize all dharmas at will.
The Teaching for Bhadrapala Sūtra

In chapter 40 of the Avataṃsaka Sūtra, we find further mention of Amitābha Buddha and the Western Pure Land.

“Further, when a person is on the verge of death, at the last instant of life, when all his faculties scatter and he departs from his relatives, when all power and status are lost and nothing survives, when his prime minister, great officials, his inner court and outer cities, his elephants, horses, carts, and treasuries of precious jewels can no longer accompany him, these kings of vows alone will stay with him. At all times, they will guide him forward, and in a single instant he will be reborn in the Land of Ultimate Bliss. Arriving there, he will see Amita Buddha, Manjushri Bodhisattva, Universal Worthy Bodhisattva, the Bodhisattva Who Contemplates At Ease, Maitreya Bodhisattva, and others. The appearances of these Bodhisattvas will be upright and adorned, and their merit and virtue complete.
The Avataṃsaka Sūtra

I vow that when my life approaches its end,
All obstructions will be swept away;
I will see Amita Buddha,
And be born in his Land of Ultimate Bliss and Peace.
The Avataṃsaka Sūtra

Practice

One of the most common methods of Pure Land practice is recitation of Amitābha Buddha’s name. While different approaches work better for different individuals, one recommended method is the following:

Throughout the day, starting with when we wake up, recite the following 10 times or more, out-loud or silently.
- Na-mo A-mi-tā-bha Bu-ddha
Each time we recite, we wholeheartedly incline body, speech and mind towards Amitābha Buddha, and we recite each syllable carefully and clearly.
- Maintain awareness of hearing the recitation with either the ear (if audible) or the mind (if silently reciting).
Repeat this practice throughout the day, and before bed.

Pure Land practice has 3 aspects: faith, vows and practice.

We undertake recitation with faith and confidence in Amitābha Buddha and the vows he made to help liberate sentient beings.
We vow to practice for the purpose of stepping out of the round of birth and death, to go with Amitābha to the Western Pure Land at the end of this life, fully awakening for the benefit of all beings.
We practice by inclining the mind toward Amitābha Buddha through recitation.

In this way all 3 aspects are fulfilled.

Detailed instructions for Pure Land practice and more about this Dharma door can be found here as well as in the books linked below.

May the merits and virtues accrued from this work adorn the Buddha’s Pure Land, repay the Four Kindnesses above, and relieve the sufferings of those in the Three Paths below. May those who see or hear of this, bring forth the heart of understanding and compassion and, at the end of this life, be born together in the Land of Ultimate Bliss.

Namo Amitābha Buddha