Pure Land

A pure land is the celestial realm of a buddha or bodhisattva in Mahayana Buddhism. The term "pure land" is particular to East Asian Buddhism () and related traditions; in Sanskrit the equivalent concept is called a buddha-field (Sanskrit ). The various traditions that focus on pure lands have been given the nomenclature Pure Land Buddhism. Pure lands are also evident in the literature and traditions of Taoism and Bon.

Discussion

In the Mahayana sutras, there are many pure lands. Bodhisattvas such as Avalokiteśvara and Manjushri would obtain pure lands after they attained buddhahood.

In the ''Lotus Sutra'', Buddha's close followers such as Śāriputra, Mahākāśyapa, Subhuti, Maudgalyāyana and Buddha's son Rāhula would also have pure lands. The relative time-flow in the pure lands may be different, with a day in one pure land being equivalent to years in another.

Pure lands have been documented as arising due to the intention and aspiration of a bodhisattva such as the case of Amitābha, but other discourse has codified that they are entwined with the theory of the saṃbhogakāya and are understood to manifest effortlessly and spontaneously due to other activities of a Buddha and the pure qualities and the mysteries of the trikaya. The five features of Buddhahood - the attributes of the Sambhogakāya - play a role: perfect teacher, teaching, retinue, place and time.

Nakamura (1980, 1987: p. 207) establishes the Indian background of the '' padma'' imagery of the field which is evident iconographically, as well as in motif and metaphor:

The Source

Very important to all pure abodes is the 'Source' (; Sanskrit: ''dharmodaya'') from which they dwell and which supports them, the 'Wellspring' of myriad fonts as emergent. It may be understood as an interface, portal or epiphany between the Dharmakaya and the Sambhogakaya. It is seminal in the establishment of mandalas governing the outer, inner or secret dimensions. It is the opening and consecration of the sacred space which enfolds and supports the expanse of the pure abode. In iconography it is represented by the six-pointed star, the two interlocking offset equilateral triangles that form a symmetry. This is the 'sanctum sanctorum' (Sanskrit: garbha gṛha). It later developed into the primordial purity of the lotus which supports the mandala, thangka or the murti of the deity. In temple siting it is the power place or ' spirit of place' that was augured or divined in the sacred geometry of 'geodesy' (Sanskrit: vāstu śāstra). In yoga asana, the 'source' is Vajrasana, the 'seat of enlightenment' the ancient name of Bodh Gaya and an alternate name for mahamudra or padmasana.

"Source of phenomena or qualities (''chos 'byung, dharmodaya''). Pundarika defines ''dharmodaya'' as that from which phenomena devoid of intrinsic nature originate. "Phenomena devoid of intrinsic nature" refers to the ten powers, the four fearlessnesses, and the other 84,000 aspects of the teachings. Their source, ''dharmodaya'', is the pure realm, the abode of all buddhas and bodhisattvas, the place of bliss, the place of birth; it is not the place that discharges blood, urine, and regenerative fluids, i.e., the vagina. Source: ''Stainless Light'', Toh. 1347, vol. Da, f237a3-5".

Field of Merit

The Field of Merit (Wylie: ''tshogs zhing'') is a pictorial representation in tree form of the '' triratna'' and the guru, employed in Tibetan Buddhism as an object of veneration when taking refuge. It is visualized internally as a part of the commencement phase of each ''sadhana''.

The Field of Merit is a Pure Land. Each school or sect has its own distinctive form of the tree in which the numerous lineage-holders or ''vidyadhara'' and dharma protectors or ''dharmapala'' are represented.

In discussing the visualisation of the Merit Field, Namkha'i links the Three Jewels of Buddha, ''Dharma'' and '' Sangha'' with the Three Roots of ''Guru'', ''Deva'' and ''Dakini'':

The merit field (''tshogs zhing''), that is the source of all the accumulation of merit, designates the manifestation of the Three Jewels (Buddha, Dharma, Sangha) and of the Three Roots (Guru, Deva, Dakini) visualised by the practitioner.

Mandala

Mandalas, especially sand mandalas, are 'pure lands' and may be understood as Nirmāṇakāya, as are all ''murti'', '' thangka'' and sacred tools that have consecrated, dedicated and the 'deity' (''yidam'') invoked and requested to reside. Some '' namkha'' are pure lands. According to Nirmāṇakāya (as ''tulku'') theory, ''nirmanakaya'' spontaneously arise due to the intention, aspiration, faith and devotion of the '' sangha''.

Pure lands

Pure lands of the Five Tathagatas

The five pure lands of the five Tathagatas are:
* In the center, Akaniṣṭha-Ghanavyūha, hosted by Vairocana Buddha
* In the East, Abhirati, hosted by Akṣobhya Buddha
* In the South, Śrīmat, hosted by Ratnasaṃbhava Buddha
* In the West, Sukhāvatī, hosted by Amitābha Buddha
* In the North, Karmaprasiddhi or Prakuṭā, hosted by Amoghasiddhi Buddha

Abhirati

Abhirati of Akshobhya in the east is suggested by some scholars to be the earliest pure land mentioned in Mahayana sutras.

Sukhavati

Chagdud Tulku Rinpoche, in discussing the Mind Stream of Lokeśvararāja that in fulfillment has come to be known as Amitābha:

Sukhāvatī is by far the most popular among Pure Land Buddhists. There are many old and recent Buddhist texts reporting the condition of its dying believers. Some Buddhists and followers of other religions claimed they went there and came back, and they were viewed as cults.

Some controversial teachings said the successors of Amitabha in Sukhāvatī would be Avalokiteśvara and Mahāsthāmaprāpta.

Other identified pure lands

* Vulture Peak (靈鷲山釋迦淨土): While Zhiyi was chanting the ''Lotus Sutra'', he saw the meeting of Gautama Buddha and bodhisattvas there. Nanyue Huisi (慧思大師) said, "Only you can know that, only I can prove you".
* Inner Court of Tushita (兜率內院): Some Buddhist scriptures have noted that Maitreya is currently teaching at the Inner Court of Tushita, with some Buddhist Masters, such as Xuanzang, expressing a wish to go there. Other Buddhist monks, such as Xuyun, have also been known to have dreamt of going to the Inner Court of Tushita. Some Yiguandao followers claimed to have traveled there. The Inner Court of Tushita was historically a popular place for Buddhists to wish to be reborn in; however, the vast majority of Pure Land Buddhists today hope to be reborn in Sukhavati.
* Vaidūryanirbhāsa (東方淨琉璃世界) of Bhaisajyaguru in the east is compared by some pure land buddhists to Amitabha's pure land in the west. Bhaisajyaguru is also said to have avatars in six other pure lands.
* The city Ketumati is described as Maitreya's pure land.
* Zangdok Palri (the Copper-coloured Mountain) of Padmasambhava is in the earth. Dudjom Rinpoche said it was prophesied that all who had taken refuge in Padmasambhava or anyone who had any sort of connection with him would be reborn in Zangdok Palri.
* Shambhala in the Buddhist Kalachakra teachings.
* Dhagpa Khadro of Vajrayogini.
* Changle (長樂淨土) of Qinghuadadi Taiyi Jiuku Tianzun (青華大帝太乙救苦天尊) is a Taoist pure land. Taiyi Jiuku Tianzun also have Avatars in the taoist pure lands in ten directions (eight directions, up, down).

There are some pure land worlds in controversial sutras and folk religion texts.

See also

* Tarwan in Mandaeism

Notes

Bibliography

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* Galen, Amstutz; Blum, Mark L. (2006)
Editors’ Introduction: Pure Lands in Japanese Religion
Japanese Journal of Religious Studies 33 (2), 217-221
*Halkias, Georgios (2013). ''Luminous Bliss: a Religious History of Pure Land Literature in Tibet. With an Annotated Translation and Critical Analysis of the Orgyen-ling golden short Sukhāvatīvyūha-sūtra''. University of Hawai‘i Press, 335 pages.

External links

*
What is the Pure Land?
on Tricycle's Buddhism for Beginners Series

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Tibetan Buddhist practices
Mahayana
Vajrayana
Pure Land Buddhism

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