[Sūtra]: [Śākyamuni Buddha]: Śāriputra, what do you think? For what reason is that Buddha named ‘Amitā’?
[Explanation]: This sūtra reveals the wonderful practice of upholding the name [of ‘Āmítuófó’ (Amitābha or Amitāyus Buddha) with profound (i.e. deep) Faith and sincere Aspiration], thus explaining the special characteristics of his name, desiring people to have profound Faith in the inconceivability of the great name of ten thousand virtues, [so as to] wholeheartedly and firmly uphold it, without again having doubts or diversions.
‘Amitā’ [or ‘Āmítuó’], is correctly translated as ‘Immeasurable’, [which is what] originally cannot be spoken of. Our fundamental teacher [Śākyamuni Buddha], with ‘light’ and ‘life’ as two of its meanings, exhaustibly gathered [and summarised] all [that is spiritually] ‘Immeasurable’.
The ‘light’ [of Āmítuófó] thus horizontally pervades the ten directions [i.e. everywhere], and the ‘life’ [of Āmítuófó] thus vertically exhausts the three times [i.e. past, present and future]. Horizontally and vertically interpenetrating [all space and time], this is the Dharma realm’s [essential] body.
The whole of this [Dharma realm’s] body is Āmítuófó’s body and [his Pure] Land, likewise is the whole of this [Dharma realm’s] body Āmítuófó’s name.
Thus, Āmítuó[fó]’s name, is sentient beings’ true nature of original [i.e. fundamental; intrinsic; inherent potential for complete] enlightenment.
Upholding his name, is [when] initial enlightenment [which begins actualisation of the potential for enlightenment] joins original [enlightenment, which is the potential for enlightenment]. The initial and original are not two, [just as] sentient beings and Buddha[s] are not two [in essence, as both have the same Buddha-nature (i.e. potential to be Buddhas), with the first yet to fully realise it, and the latter having fully realised it].
Thus, [with] one thought corresponding [by sincere mindfulness of Āmítuófó’s name, is with] one thought [aligned to the] Buddha. [With] thought to thought corresponding, [is with] thought to thought [aligned to the] Buddha.
[Sūtra]: Śāriputra, that Buddha’s bright light is immeasurable, and illuminates the ten directions’ lands without any obstruction. This is why he is named as ‘Amitā[bha: Immeasurable Light]’.
Explanation: This mind-nature [i.e. Buddha-nature] is still [i.e. at peace], yet always illuminating [with awareness], thus [is it named] as ‘bright light’. Now having penetrated to realise his mind-nature’s [essential] body’s immeasurability, thus is his bright light immeasurable. [As] all Buddhas have penetrated their mind-nature’s bodies, they all illuminate the ten directions, and can all be named as ‘Immeasurable Light’. Yet, as within their causal stages, their power of vows are not the same, according to their causes and conditions, they establish different names.
Āmítuófó as Dharmākara Bhikṣu, who gave rose to forty-eight vows, with the vow to have his bright light constantly illuminating the ten directions, now has this fruit accomplished as vowed.
The Dharma Body’s [i.e. all Buddhas’ one collective Dharmakāya] bright light is without division, [distinction or limitation. As] their Reward Bodies’ [i.e. Saṃbhogakāya(s)] bright lights accord with their true nature [i.e. Buddha-nature], this thus is Buddhas’ paths being the same. [They might have] Manifestation Bodies’ [i.e. Nirmāṇakāyas] bright lights that illuminate one yojana [i.e. about seven miles], ten, a hundred, a thousand yojanas, one world-system, ten, a hundred, or a thousand world-systems.
[As] only Āmítuó[fó] universally illuminates [everywhere all the time], thus is his other [special] name ‘Immeasurable Light’. However, the Three Bodies [i.e. Trikāya] are neither one nor different, for enabling sentient beings to attain the four benefits [of the Four Siddhantas (四悉檀), which accord to the listener’s capacity:  worldly method (世间悉檀),  individual method (各各为人悉檀),  curative method (对治悉檀) and  method of the first principle (第一义悉檀)] thus, having these differences.
It should be known that [the Three Bodies are] without obstructions, [only as] restricted by people[‘s conditions], saying [so]. Due to sentient beings and Buddhas having deep conditions [of karmic affinities] thus, where Buddha[s’] light[s] reach[es] in all worlds, there is none who cannot see them completely.
Sūtra: Moreover, Śāriputra, that Buddha’s lifespan, and that of his people, are of immeasurable and boundless asaṃkhyeya kalpas. This is why he is named ‘Amitā[yus: Immeasurable Life]’.
Explanation: [As his] mind-nature illuminates, yet always at peace, thus [is he named] as ‘Immeasurable Life’. Now having penetrated to realise his mind-nature’s [essential] body’s immeasurability, thus is his lifespan immeasurable.
The Dharma Body’s lifespan is without beginning and without end, [while] Reward Bodies’ lifespans are with beginning and without end. This is likewise Buddhas’ paths being the same, and all [Buddhas] can be named as ‘Immeasurable Life’. Manifestation Bodies accord with vows and accord with situations, [thus] with extending and hastening not [being] equal.
[As] the King Of Vows Dharmākara [Bodhisattva], has the vow that [himself as a] Buddha and [his] people’s lifespans are all to be immeasurable, now that this fruit has been accomplished as vowed, his other [special] name is ‘Immeasurable Life’.
‘Asaṃkhyeya’, ‘boundless’, and ‘immeasurable’ – all these are counting terms, actually having measurable kinds of the immeasurable. However, the Three Bodies are neither one nor different, [as] Manifestation Bodies can also be of the immeasurable kind of immeasurable. ‘And’ (及) means ‘furthermore’. The people [in Pure Land], refer to [the greatest Bodhisattvas] with Equal Enlightenment [and] returners [i.e. those yet to have any enlightenment]. Speaking of the Buddha’s lifespan, and his people’s lifespans, all are equally immeasurable.
It should be known that the name of [Immeasurable] Light [and Immeasurable] Life, are all originally [upon] sentient beings’ [Buddha-nature] established. With sentient beings and Buddhas [being] equal [in essence, thus is this] able to enable those who uphold the name, [to attain] bright light and [long] lifespan that is the same as the Buddha, without differences.
Once again, due to the meaning of Immeasurable Light, thus are sentient beings born in [the Pure Land Of] Ultimate Bliss already [or promptly] born in the ten directions’ [other Pure Lands too, with] seeing of Āmítuófó already [or promptly] as seeing all Buddhas of the ten directions, able to deliver themselves, and [to promptly] and universally benefit all [sentient beings].
Due to the meaning of Immeasurable Life, thus are [the Land Of] Ultimate Bliss’ people [those who will attain the Stage Of] One Life To Replacement [of Buddhas], all definitely in this life to accomplish Buddhahood, not reaching [elsewhere to be born as] ordinary beings.
It should be known that apart from this presently manifested one [mindful] thought of Immeasurable Life, [there is no]where [else with] Āmítuófó’s name. Yet, apart from Āmítuófó’s name, from where [do we] penetrate and realise this presently manifested one thought of Immeasurable Light and [Immeasurable] Life? May [all] deeply ponder on this, may [all] deeply ponder on this!
– Pure Land Tradition’s 9th Patriarch Great Master Ǒuyì
(Essential Explanation [Of The] Sūtra [In Which The] Buddha Speaks [Of] Amitā[bha] Buddha)
The Sacred Name Of Amituofo 阿弥陀佛之圣号
The Name Of Amituofo Is The Supreme Mantra
Amituofo As One & All Buddhas
Namo Amituofo : Translation by Shen Shi’an