This section speaks of the merits of that Buddha’s Dharma-nature: his light illuminates the ten directions—this is its function; his life span is immeasurable—this is its essence.

This should be explained in terms of the distinction between the particular and the universal. Earlier it was said that a Buddha has five lands and naturally possesses the five wisdoms. In human beings, one’s inherent original self-nature is Vairocana; this is the particular aspect. In relation to all directions, it is the universal gate. In this Buddha-land, Śākyamuni is Vairocana; this is the particular aspect. In relation to other worlds, it is the universal gate. The other land is likewise so: Amitābha, in his own person in the West, is Vairocana; this is the particular aspect. Yet in relation to the lands of the ten directions, his light shines everywhere; this is the universal gate. Buddha-land and Buddha-land mutually encompass one another through the particular and the universal; thus I and Amitābha likewise mutually encompass one another through the particular and the universal. It is only because sentient beings share the same essence but differ in function that they cannot activate this function.

If those who now cultivate pure karma do not first understand this principle, then even if that Buddha comes through empty space to receive them, it will be difficult for them to accord with him. How, then, can they be reborn there? The purpose of the Esoteric Buddhist practice of dual bodies is that I and the Buddha commune in spirit and understanding, without any division between self and other. When one orally recites the name Amitābha, one is naming one’s own original body.

To call him Amitābha means that, in one’s thoughts, one continually envisions his light universally shining without omission, and that I too am embraced by it. That function is mentioned first and essence afterward is not a reversal: those who wish to practice must first visualize, reflect upon, and earnestly revere him; only then is name-recitation of use. This section is of the greatest importance and is the framework of the entire sūtra. Practitioners must attain a luminous mind-ground and enter into rigorous concentration. That Buddha comes through empty space to embrace and transform them, while I, with an empty mind, receive his embrace. If one does this and is not reborn there, such a case has never existed. Rather than attend to this, people stir up pointless disputes—whom are they deceiving?

Śāriputra, what do you think? Why is that Buddha called Amitābha? Śāriputra, that Buddha’s light is immeasurable; it illuminates the lands of the ten directions without obstruction. Therefore he is called Amitābha. Moreover, Śāriputra, the life span of that Buddha and of his people is immeasurable and boundless, extending for asaṃkhyeya kalpas. Therefore he is called Amitābha. Śāriputra, Amitābha Buddha attained Buddhahood ten kalpas ago.