.

The smaller Sukhavati-vyuha, represented as preached by Sakyamuni at
Sravasti, is occupied almost entirely with a description of the
paradise. It marks a new departure in definitely preaching salvation
by faith only, not by works, whereas the previous treatise, though
dwelling on the efficacy of faith, also makes merit a requisite for
life in heaven. But the shorter discourse says dogmatically "Beings
are not born in that Buddha country as a reward and result of good
works performed in this present life. No, all men or women who hear
and bear in mind for one, two, three, four, five, six or seven nights
the name of Amitayus, when they come to die, Amitayus will stand
before them in the hour of death, they will depart this life with
quiet minds and after death they will be born in Paradise."

The Amitayur-dhyana-sutra also purports to be the teaching of
Sakyamuni and has an historical introduction connecting it with Queen
Vaidehi and King Bimbisara. In theology it is more advanced than the
other treatises: it is familiar with the doctrine of Dharma-kaya
(which will be discussed below) and it represents the rulers of
paradise as a triad, Amitayus being assisted by Avalokita and
Mahasthamaprapta.[85] Admission to the paradise can be obtained in
various ways, but the method recommended is the practice of a series
of meditations which are described in detail. The system is
comprehensive, for salvation can be obtained by mere virtue with
little or no prayer but also by a single invocation of Amitayus, which
suffices to free from deadly sins.

Strange as such doctrines appear when set beside the Pali texts, it is
clear that in their origin and even in the form which they assume in
the larger Sukhavati-vyuha they are simply an exaggeration of ordinary
Mahayanist teaching.[86] Amitabha is merely a monk who devotes himself
to the religious life, namely seeking _bodhi_ for the good of others.
He differs from every day devotees only in the degree of sanctity and
success obtained by his exertions. The operations which he performs
are nothing but examples on a stupendous scale of parinamana or the
assignment of one's own merits to others. His paradise, though in
popular esteem equivalent to the Persian or Christian heaven, is not
really so: strictly speaking it is not an ultimate ideal but a blessed
region in which Nirvana may be obtained without toil or care.

Though this teaching had brilliant success in China and Japan, wher