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46-556: Constructing Buddha statues out of stone is widely practiced in Buddhist areas in Asia. These images can be divided into three broad types: Magaibutsu ( 磨崖仏 , literally "polished-cliff Buddha") , bas-relief images carved directly into a cliff face, movable independent stone Buddhas carved from cut stone, and Buddhas carved inside rock caves, The Usuki images can be classed as Magaibutsu . There are no historical materials remaining that testify to

92-699: A sutra is the Pratyutpanna Samādhi Sūtra , translated into Chinese by Lokakṣema in 179 CE, with the discovery of a Gandhari language fragment of that sutra announced in 2018. Jeff Wilson writes that over a fifth of the sutras in the Taishō Tripiṭaka reference Amitābha, but three sutras in particular have become seen as canonical in East Asian Buddhism: Amitābha is understood as the Buddha of comprehensive love. Amitābha's pure land

138-492: A Dainichi Nyōrai seated statue in the center. On each side there are two Tathāgata statues, two Bodhisattva statues, one Myōō statue, and one Tenbu statue. There are various theories as to the specific identities of many of the statues in this composition. The Sannōzan Stone Buddha Group ( 山王山石仏群 ) consists of three statues, with a seated statue of a Tathāgata in the center, and one smaller seated statue of Tathāgata on each side. The Hoki Stone Buddha Group 1 ( ホキ石仏第一群 )

184-589: A compound of amita ("infinite") and āyus ("life"), and so means "he whose life is boundless". In Chinese, 阿彌陀佛 , pronounced "Ēmítuófó", is the Chinese pronunciation for the Sanskrit name of the Amitābha Buddha (Amida Buddha). The "e mi tuo" is the transliteration of the Sanskrit word "amita" which means "boundless" ( 無量 , "wuliang"). "Fo" is the Chinese word for "Buddha". In Vietnamese , Korean , and Japanese,

230-647: A pure land called Sukhāvatī ( Sanskrit : "possessing happiness"). Sukhāvatī is situated in the uttermost west, beyond the bounds of our own world. By the power of his vows, Amitābha 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 Mahāyāna Buddhism). From there, these same bodhisattvas and buddhas return to our world to help yet more people while still residing in his land of Sukhāvatī , whose many virtues and joys are described. The earliest known reference to Amitābha in

276-529: Is a work of Kushan art , made during the Kushan Empire (30–375 CE), and was dedicated to "Amitābha Buddha" by a family of merchants. Gregory Schopen translates the inscription as follows: The 26th year of the Great King Huveṣka, the 2nd month, the 26th day. On this day by Nāgarakṣita, the (father) of the trader (Sax-caka), the grandson of the merchant Balakatta, the (son of Buddhapila), an image of

322-467: Is also a theory that the middle statue is a statue of Miroku Bosatsu . To the left of these are two Bodhisattva-shaped statues that have remained largely intact. The second niche is centered around nine statues of Amida Nyōrai, with a seated statue in the center, and four standing statues of Amida Nyōrai on each side. There is a standing Bodhisattva statue on each side of these, but the Bodhisattva statue on

368-512: Is also called Amida Nyorai ( Japanese : 阿弥陀如来 , "the Tathāgata Amitābha") . In Tibetan, Amitābha is called འོད་དཔག་མེད་ Wylie : ' od dpag med , THL : Öpakmé and in its reflex form as Amitāyus, ཚེ་དཔག་མེད་ Wylie : tshe dpag med , THL : Tsépakmé . They are iconographically distinct. When in the descending standing position, Amitābha is often shown with left arm bare and extended downward with thumb and forefinger touching, with

414-578: Is considered one of the Five Dhyani Buddhas known also as the Five Tathagatas together with Akshobhya , Amoghasiddhi , Ratnasambhava , and Vairocana . Amitābha is associated with the western direction and the skandha of saṃjñā , the aggregate of perception, or distinguishing, and the deep awareness of individuality. His co-equal is the female Buddha Pāṇḍaravāsinī . His two main disciples (the same number as Gautama Buddha ) are

460-591: Is described as being in the West, and he works for the enlightenment of all beings (represented iconographically as a blessing Buddha). The Amitayurdhyana Sutra recommends and describes at length the practice of visualising Amitābha and the Pure Land. The other two sutras do not detail visualisation practices, and have been interpreted in different ways, such as the nianfo practice of repeatedly saying Amitābha's name. Other practices developed from these sutras include practices at

506-579: Is divided into four niches. Both the first and second niches of the left have three seated statues of the Tathāgata, and the first niche also has two standing statues of the Bodhisattvas. The third niche is centered around the seated statue of Dainichi Nyōrai, with one seated Tathāgata statue on each side, and one standing Bodhisattva statue on each side. The fourth niche is centered around a statue of Jizō Bodhisattva sitting with its left leg down, and statues of

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552-574: Is estimated that most of the statues were made in the late Heian period , and some in the Kamakura period . With the decline in Shugendō pilgrimages from the Muromachi period onward, the statues were forgotten and remained exposed to the elements, some of them possibly for over a thousand years. Carved into tuff formed by pyroclastic flows from Mount Aso , the stone statues are fragile, and during heavy rains,

598-534: Is focused around Amitābha Buddha. In East Asian Pure Land traditions, the main religious practice is the recitation or chanting of the phrase 南無阿彌陀佛 ( Mandarin : Nāmó Ēmítuófó, Japanese: Namu Amida Butsu) which means "Homage to Amitābha Buddha". Amitābha is also known in Tibet , Mongolia , Nepal , India and other regions where Tibetan Buddhism is practiced. In the Highest Yogatantra of Tibetan Buddhism, Amitābha

644-953: Is formally named Kōchi no Shinaga no hara no misasagi . Emperor Yōmei was the fourth son of Emperor Kinmei and his mother was Soga no Kitashihime , a daughter of Soga no Iname . In 586, Emperor Yōmei took his half-sister Princess Anahobe no Hashihito ( 穴穂部間人皇女 , Anahobe no Hashihito no Himemiko ) , whose mother was another of Iname's daughters, Soga no Oane Hime, as his consort. Princess Hashihito no Anahobe bore him four sons. Empress ( Kōgō ): Princess Hashihito no Anahobe ( 穴穂部間人皇女 , d.622) , Emperor Kinmei 's daughter Concubine ( Hin ): Soga no Ishikina ( 蘇我石寸名 ) , Soga no Iname 's daughter Consort ( Hi ): Katsuragi Hiroko ( 葛城広子 ) , Katsuragi no Atahe's daughter Yomei had three Empresses and seven Imperial sons and daughters. Unless otherwise noted (as BC), years are in CE  / AD   Imperial Consort and Regent Empress Jingū

690-460: Is infinite". The name Amitāyus (nominative form Amitāyuḥ ) is also used for the Sambhogakāya aspect of Amitābha, particularly associated with longevity. He is mostly depicted sitting and holding in his hands a vessel containing the nectar of immortality. In Tibetan Buddhism, Amitāyus is also one of the three deities of long life (Amitāyus, White Tara and Uṣṇīṣavijayā ). Amitāyus being

736-420: Is not traditionally listed. Amitabha Amitābha ( Sanskrit pronunciation: [ɐmɪˈtaːbʱɐ] ) is the principal Buddha of Pure Land Buddhism . He is also known as Amitāyus , which is understood to be his enjoyment body ( Saṃbhogakāya ). In Vajrayana Buddhism , Amitābha is known for his longevity, discernment , pure perception , and the purification of aggregates with deep awareness of

782-461: Is the easiest way to distinguish them. Amitāyus is an emanation of Amitābha. Amitābha is the head of the Lotus family. In Vajrayana, Amitābha is the most ancient of the Five Tathagatas . He is of red color originating from the red seed syllable hrīḥ . 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

828-510: The Ajitasena Sutra , Samādhirāja Sūtra and Sukhāvatīvyūha Sūtra . The appearance of such literature and sculptural remains at the end of the second century suggests that the teachings on Amitābha we becoming popular in the first and second centuries CE. Furthermore, there are sculptures of Amitabha in dhyani mudras as well as bronzes of Amitābha in abhaya mudra from the Gandhara era of

874-617: The Shamarpas are considered to be emanations of Amitābha. In Shingon Buddhism , Amitābha is seen as one of the thirteen Buddhas to whom practitioners can pay homage. Shingon, like Tibetan Buddhism, also uses special devotional mantras for Amitābha, though the mantras used differ. Amitābha is also one of the Buddhas featured in the Womb Realm Mandala used in Shingon practices , and sits to

920-589: The bodhisattvas Vajrapani and Avalokiteśvara , 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 Sukhāvatī ( Dewachen ). One of these was written by Je Tsongkhapa , on the request of Manjushri . Amitābha is primarily invoked in Tibet during the phowa practices, or invoked as Amitāyus – especially in practices relating to longevity and preventing an untimely death. The Panchen Lamas and

966-657: The Blessed One, the Buddha Amitābha was set up for the worship of all buddhas. Through this root of merit (may) all living things (obtain) the unexcelled knowledge of a buddha. Another early epigraphic mention of Amitabha (c. 610 CE) is found in Patan (Lalitpur) . It is a verse which states: I praise Amitabha, the best, dispeller of illusion by the light of great prajña . The light, victor who lives in Sukhavati with Lokesvara ,

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1012-465: The Buddha's head on the platform of Usuki Station was made before the restoration, and is a good representation of the state it was in when it was placed underfoot. The surrounding topography, which had been a V-shaped valley, was destroyed during conservation and restoration work, and the portion of wall on which the stone Buddhas were not carved was cut down. Drainage facilities have been introduced around

1058-602: The Great Buddha of Kamakura ( 鎌倉大仏 ) at Kōtoku-in or the exposition mudrā, while the earth-touching mudrā (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 mudrā. There is a difference between Amitāyus and Amitābha. Amitāyus—the Buddha of Infinite Life—and Amitābha—the Buddha of Infinite Light—are essentially identical, being reflective images of one another. Sutras in which Gautama Buddha expounds

1104-611: The Ten Kings of the Underworld are placed on either side of it. Of the above, the third and fourth niches appear to have been added to the Kamakura period. Additionally, there is a seated statue of Aizen Myōō between the first and second niches. The Hoki Stone Buddha Group 2 ( ホキ石仏第二群 ) consists of the two niches. The first niche is centered around the seated statue of Amida Nyorai , with standing statues of Bodhisattvas on either side. There

1150-506: The brevity of his reign, Emperor Yōmei was not responsible for any radical changes in policy, but his support of Buddhism created tension with supporters of Shinto who opposed its introduction. According to Nihon Shoki , Emperor Yomei believed both in Buddhism and Shinto. Moriya, the most influential supporter of Shinto, conspired with Emperor Yōmei's brother, Prince Anahobe, and after Emperor Yomei's death they made an abortive attempt to seize

1196-402: The buddha Lokeśvararāja , renounced his throne. He then resolved to become a Buddha and to create a buddhakṣetra (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

1242-479: The carvings, so there is no longer any possibility of water flowing at the feet or underneath the stone statues. However, moss grows in the humid conditions behind the rocks, so measures are being taken to prevent this. The site is approximately 4.5 kilometers southwest from Kami-Usuki Station on the JR Kyushu Nippō Main Line . The Koen Stone Buddha Group ( 古園石仏群 ) has a total of 13 statues, with

1288-623: The destroyer of the fear arising in the world, bearer of the lotus, and Mahasthamaprapta , the affectionate-hearted one. Regarding textual evidence, the earliest Buddhist sutra mentioning Amitābha is the translation into Chinese of the Pratyutpanna Samādhi Sūtra (般舟三昧經; Bozhōu Sānmèi Jīng ) by the Kushan monk Lokakṣema around 180. This text has been dated to between the 1st century BCE and 2nd century CE by modern buddhologists. Other early Mahayana texts mentioning Amitabha include

1334-627: The emptiness of all phenomena. Amitābha is associated with the Diamond Realm ( vajradhātu ), whereas Amitāyus is associated with the Womb Realm ( garbhakoṣadhātu ). According to the Larger Sūtra of Immeasurable Life , Amitābha was, in very ancient times and possibly in another system of worlds, a monk named Dharmākara. In some versions of the sūtra , Dharmākara is described as a former king who, having come into contact with Buddhist teachings through

1380-471: The glories of Sukhavati, the Pure Lands, speak of the presiding Buddha sometimes as Amitābha and sometimes as Amitāyus. When depicted as Amitāyus he is depicted in fine clothes and jewels and as Amitābha 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 Amitāyus as he is wearing a five-pointed crown, which

1426-548: The left does not retain its original shape. Emperor Y%C5%8Dmei Emperor Yōmei ( 用明天皇 , Yōmei-tennō , 12 October 540 – 21 May 587) was the 31st Emperor of Japan , according to the traditional order of succession . Yōmei's reign spanned the years from 585 until his death in 587 . He was called Tachibana no Toyohi no Mikoto ( 橘豊日尊 ) in the Kojiki . He was also referred to as Prince Ōe ( 大兄皇子 , Ōe no Miko ) and Prince Ikebe ( 池辺皇子 , Ikebe no Miko ) after

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1472-566: 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 Mahāyāna Buddhism. Pure Land Buddhism seems to have first become popular in Gandhara , from where it spread to China infused with Taoists and Confucian philosophy before spreading to Central and East Asia . The sutra goes on to explain that Amitābha, after accumulating great merit over countless lives, finally achieved buddhahood and created

1518-474: 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. The first known epigraphic evidence for Amitābha 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 Huviṣka " i.e., 104 CE. It

1564-574: The palace in which he lived. He acceded to the throne after the death of his half brother, Emperor Bidatsu . The influential courtiers from Emperor Bidatsu's reign, Mononobe no Moriya , also known as Mononobe Yuge no Moriya no Muraji or as Ō-muraji Yuge no Moriya, and Soga no Umako no Sukune, both remained in their positions during the reign of Emperor Yōmei. Umako was the son of Soga Iname no Sukune, and therefore, he would have been one of Emperor Yōmei's cousins. Yōmei's contemporary title would not have been tennō , as most historians believe this title

1610-500: The path created by worshipers turned into a river that eroded many of the stone Buddhas. This is why the lower bodies of many of the statues are now missing, as if they have been cut off. Also, many of the Buddha's heads fell off due to the poor conditions. Among them, the head of the Dainichi Nyōrai statue in the most famous Koen Stone Buddha Group remained on a pedestal beneath the body of the Buddha until conservation and restoration

1656-411: The period or circumstances surrounding the construction of these statues. According to the local legend of Manano Chōja ("The Legend of Sumiyaki Kogōrō"), these carved stone Buddhas are said to have been carved by a local magnate to mourn his deceased daughter, and since Emperor Yōmei appears in this legend, the setting of the story is in the latter half of the 6th century. However, based on the style, it

1702-494: The right and Mahāsthāmaprāpta on the left. This iconography is known as an Amitabha triad , and is especially common in Chinese , Japanese , and Korean art . Amitābha is said to display 84,000 auspicious and distinguishing marks reflecting his many virtues. Amitābha can often be distinguished by his mudrā : Amitābha is often depicted, when shown seated, displaying the meditation mudrā (thumbs touching and fingers together as in

1748-425: 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 Amitābha's compassion is directed at the lowest beings, who cannot save themselves. When not depicted alone, Amitābha is often portrayed with two assistant bodhisattvas, usually Avalokiteśvara on

1794-499: The same Chinese characters used for Amitābha are used to represent his name, though they are pronounced slightly differently: In addition to transliteration, the name Amitābha has also been translated into Chinese using characters which, taken together, convey the meaning "Infinite Light": 無量光 (Wúliàngguāng). In the same fashion, the name Amitāyus ("Infinite Life") has been translated as 無量壽 (Wúliàngshòu). These translated names are not, however, very commonly used. In Japanese, Amitābha

1840-437: The throne. Although Emperor Yōmei is reported to have died from illness, this incident and the brevity of his reign have led some to speculate that he was actually assassinated by Moriya and Prince Anahobe. The actual site of Yōmei's grave is known. The Emperor is traditionally venerated at a memorial Shinto shrine ( misasagi ) at Osaka. The Imperial Household Agency designates this location as Yōmei's mausoleum . It

1886-475: The time of death, such as visualising Amitābha in the heaven (sun) over their head (Western horizon), think his name as a mantra, and leaving the body as a soul through the acupuncture point Bai Hui (百會). East Asian Buddhist traditions commonly invoke Amitābha's name in a practice known as nianfo ( 念佛 ) in Chinese and nembutsu in Japanese. This is the central practice of East Asian Pure Land Buddhism which

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1932-842: The type of Pureland Dharmākara 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, Dharmākara's eighteenth vow was that any being in any universe desiring to be reborn into Amitābha's pure land ( Chinese : 淨土 ; pinyin : jìngtǔ ; Japanese pronunciation : jōdo ; Korean : 정토 ; romaja : jeongto ; Vietnamese : tịnh độ ) 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

1978-453: The underlying Indic form: oṃ amṛta-teje hara hūṃ . The proper form of Amitābha's name in Sanskrit is Amitābha , masculine, and the nominative singular is Amitābhaḥ . This is a compound of the Sanskrit words amita ("without bound, infinite") and ābhā ("light, splendor"). Consequently, the name is to be interpreted as "he who possesses light without bound, he whose splendor

2024-553: The west, which is where the Pure Land of Amitābha is said to dwell. Amitābha is the center of a number of mantras in Vajrayana practices. The Sanskrit form of the mantra of Amitābha is oṃ amitābha hrīḥ ). An alternative Tibetan mantra is Om ami dewa hri (Sanskrit: oṃ amideva hrīḥ ). Amitabha's main mantra in Shingon Buddhism is Om amirita teizei kara um (Japanese: オン・アミリタ・テイゼイ・カラ・ウン ), which represents

2070-488: Was completed in 1993. During the restoration, a fierce debate arose between those who believed that the statue should be restored to its original state and those who were concerned about drastically changing the statue, which has become a symbol of Usuki. Restoration was demanded by the Ministry of Education as a condition for designation as a National Treasure, so it was eventually restored to its original location. The replica of

2116-408: Was not introduced until the reigns of Emperor Tenmu and Empress Jitō . Rather, it was presumably Sumeramikoto or Amenoshita Shiroshimesu Ōkimi ( 治天下大王 ) , meaning "the great king who rules all under heaven". Alternatively, Yōmei might have been referred to as ヤマト大王/大君 or the "Great King of Yamato". Emperor Yōmei's reign lasted only two years; and he died at the age of 46 or 47. Because of

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