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, where it still flourishes, the worship of Amitabha was never predominant in India.  In Nepal and Tibet he is one among many deities:  the Chinese pilgrims hardly mention him:  his figure is not particularly frequent in Indian iconography[87] and, except in the works composed specially in his honour, he appears as an incidental rather than as a necessary figure.  The whole doctrine is hardly strenuous enough for Indians.  To pray to the Buddha at the end of a sinful life, enter his paradise and obtain ultimate Nirvana in comfort is not only