Buddhakṣetra

Pure Land is a Mahayana Buddhist concept referring to a transcendent realm emanated by a buddha or bodhisattva which has been purified by their activity and sustaining power. Pure lands are said to be places without the sufferings of samsara and to be beyond the three planes of existence. Many Mahayana Buddhists aspire to be reborn in a Buddha's pure land after death.

The term "Pure Land" is particular to East Asian Buddhism (). In Sanskrit Buddhist sources, the equivalent concept is called a buddha-field () or more technically a pure buddha-field (). It is also known by the Sanskrit term (Buddha land).Keenan, John P. ''The Interpretation of the Buddha Land'', p. xiii. BDK America Inc. 2002. In Tibetan Buddhism meanwhile, the term "pure realms" ( Wylie: ) is also used as a synonym for buddhafield.

The various traditions that focus on attaining rebirth in a Pure Land are often called Pure Land Buddhism. The English term is ambiguous. It can refer to a way of practice which is found in most Mahayana traditions which employ various means to attain birth in a pure land. This specific concept is termed the "Pure Land Dharma gate" () in East Asian Buddhism. The English term can also refer to specific Buddhist schools or sects which focus on Pure Land practice. Specifically these would be termed () in Chinese and in Japanese.

Pure Lands are also found in the non-Buddhist traditions of Taoism and Bon.

In the Pali Canon

Within the Pali Canon there have been some Verses or whole texts that sound very similar to the way Pure Lands have been described. There is a text called "Buddhapadana" which describes a place where there is a Palace made of many jewels and where there are many Buddhas present even Buddhas conversing with each other. Though this Text has been debated on if this is actually theologically in reference to a Pure Land or if it is just poetry. There is another text called " Buddhavamsa". It describes the lifes of the Buddhas of the past. In this Text at the beginning this is said "Come, I will display the unsurpassed power of the Buddha: In the zenith I will create a walkway adorned with jewels." and "In the ten-thousand world-system he displayed, like a course of pillars on (each) supreme mountain Sineru, walks made of jewels." and then other paragraphs later state how The Buddha was able to manifest Jewelled Pillars and walkways. The Text and these verses show that in the early texts The Buddha was able to manifest Jewelled Structures for the benefit of others. This could tie into the Pure Land concept how A Buddha is able to manifest a Whole Jewelled world for the benefit of all.

In Indian sources

The '' Mahavastu'' defines a buddha-field as a realm where "a tathagata, a holy one, fully and perfectly enlightened, is to be found, lives, exists and teaches the Dharma, for the benefit and happiness of the great body of beings, men and gods."Sharf, Robert H. ''On Pure Land Buddhism and Ch'an/Pure Land Syncretism in Medieval China.'' T'oung Pao Second Series, Vol. 88, Fasc. 4/5 (2002), pp. 282-331, Brill.

The Indian Mahayana sutras describe many buddha-fields. Mahayana sources hold that there are an infinite number of buddhas, each with their own buddha-field where they teach the Dharma and where sentient beings can be reborn into (due to their good karmic acts).Williams, Paul (2008). ''Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,'' p. 215. Routledge.Nattier, Jan. (2003) ''The Indian Roots of Pure Land Buddhism: Insights from the Oldest Chinese Versions of the Larger Sukhåvativyuha.'' A buddha-field is a place where bodhisattvas can more easily progress spiritually on the bodhisattva path. Jan Nattier has argued that this idea became popular because the traditional understanding of the extreme length of the bodhisattva path seemed very difficult and training under a buddha in a buddha-field (especially prepared to train bodhisattvas) was seen as a faster way to buddhahood, known as stream winning.

Sentient beings who are reborn in these pure buddha-fields due to their good karma also contribute to the development of a Buddha-field, as can bodhisattvas who are able to travel there. These buddha-fields are therefore powerful places which are very advantageous to spiritual progress.

According to Indian sources, the bodhisattva path, by ending all defilements, culminates in the arising of a purified buddha-field, which is the manifestation and reflection of a Buddha's activity. Mahayana sources state that bodhisattvas like Avalokiteśvara and Manjushri will obtain their own buddha-fields after they attain full buddhahood. In the ''Lotus Sutra'', Buddha's close followers, such as Śāriputra, Mahākāśyapa, Subhuti, Maudgalyāyana and Buddha's son Rāhula are also predicted to attain their own 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.

Purity of buddha-fields

Mahayana sources speak of three kinds of buddha-fields: pure, impure, and mixed. An example of an "impure" field is often this world (called Sahā – “the world to be endured"), Sakyamuni's field. Purified fields include Amitabha's buddha-field of Sukhavati.Williams, Paul (2008). ''Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,'' p. 216. Routledge. Some sutras say that Sakyamuni chose to come to an impure world due to his vast compassion.Williams, Paul (2008). ''Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,'' p. 217. Routledge.

However, not all Mahayana texts agree that Sakyamuni's world is impure. Numerous ''Mahayana sutras'', such as the '' Pañcaviṃśatisāhasrikā prajñāpāramitā'', '' Lankavatara'', ''Vimalakirtis'', also state that this dualism between purity and impurity is illusory and instead state that even this world is a pure buddha-field.

Thus, according to the ''Vimalakirti