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82-562: Abhirati (lit. "The Joyous") is the eastern pure land associated with Akshobhya in Mahayana Buddhism . It is described in the Akṣobhyatathāgatasyavyūha Sūtra ( Taishō Tripiṭaka , 313), which was first translated into Chinese by Lokakṣema by 186 CE. Although Abhirati emerged in the earliest era of Mahayana thought, Abhirati is far less widely known than Sukhāvatī , the pure land of Amitābha that has been

164-455: A pure buddha-field ( viśuddha-buddhakṣetra ). It is also known by the Sanskrit term buddhabhūmi (Buddha land). In Tibetan Buddhism meanwhile, the term "pure realms" (Wyl. dag pa'i zhing ) 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

246-475: A "pure vision" of this realm as being the pure realm of the deity, along with the visualization of their chosen deity . To fail to do this at all times is a deviation from the tantric practice and the esoteric view taught in the tantras . As explained by Dilgo Khyentse Rinpoche : 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

328-504: A Buddha, in order to benefit and liberate all sentient beings. Thus, Buddhahood is the goal for all the various spiritual paths found in the various Mahayana traditions (including Vajrayana , Zen , and Pure land ). This contrasts with the common Theravada goal of individual liberation, or arhatship . Buddhahood is the state of an awakened being, who, having found the path of cessation of dukkha ("suffering", as created by attachment to desires and distorted perception and thinking)

410-414: A Buddha, or that it must take aeons. In Theravada Buddhism , Buddha refers to one who has reached awakening (bodhi) through their own efforts and insight, without a teacher to point out the dharma. A samyaksambuddha re-discovers the truths and the path to awakening on their own, and then teaches these to others after his awakening. A pratyekabuddha also reaches nirvana through his own efforts, but

492-531: A Buddha. The Mahayana tradition generally follows the list of "Twelve Great Buddha Acts" (Skt. dvadaśabuddhakārya ). These are: The Pali suttas do not have such a list, but the Theravada commentarial tradition lists 30 obligatory acts of a Buddha. Various Mahayana sutras and treatises contain explanations of the nature of a Buddha and the various attributes which Buddhas are said to have. These attributes are significantly different and more exalted than

574-507: A Buddha: one who had grown up in the world but had now gone beyond it, as a lotus grows from the water but blossoms above it, unsoiled. The Pāli Canon also states that Gautama Buddha is known as being a "teacher of the gods and humans," superior to both the gods (devas) and humans since he has attained the highest liberation, whereas the gods are still subject to anger, fear, and sorrow. In the Madhupindika Sutta (MN 18), Buddha

656-516: A Western monk of the Mountains and Rivers Order in New York, writes that Buddha is inspirational based on his humanness: A fundamental part of Buddhism's appeal to billions of people over the past two and a half millennia is the fact that the central figure, commonly referred to by the title "Buddha", was not a god, or a special kind of spiritual being, or even a prophet or an emissary of one. On

738-459: A classic list of " supernormal knowledges " (Skt. abhijñā , Pali : abhiññā ) that a Buddha has attained through spiritual practice. There is an ancient list of "six classes of superknowledge" (Pali: chalabhiññā, Skt. ṣaḍabhijña) that Buddhas have which are found in various Buddhist sources. These are: Buddhist texts include numerous stories of the Buddha's miracles , which include displays of

820-479: A great man . In the Pāli Canon , the Buddha is depicted as someone between a human and a divine being. He has a human body that decays and dies, and he was born from human parents (though some sources depict this as a miraculous birth). The most important element of a Buddha is that they have attained the supreme spiritual goal: nirvana . This is what makes him supreme and what grants him special powers. This view of

902-484: A later stratum (between 1st and 2nd century BCE) called the Buddhavamsa , twenty-one more Buddhas were added to the list of seven names in the early texts. Theravada tradition maintains that there can be up to five Buddhas in a kalpa or world age and that the current kalpa has had four Buddhas, with the current Buddha, Gotama, being the fourth and the future Buddha Metteyya being the fifth and final Buddha of

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984-537: A process of the development of lotus ( padma )-symbolism in Pure Land Buddhism. The final outcome of the thought was as follows: the aspirants of faith and assiduity are born transformed ( anupapāduka ) in the lotus flowers. But those with doubts are born into the lotus-buds. They stay in the calyx of a lotus ( garbhāvāsa ) for five hundred years without seeing or hearing the Three Treasures. Within

1066-654: A schema of five main Buddhas (called the Five Tathāgatas ). In this schema, which is popular in Esoteric Buddhism and is organized as a mandala , there the five Pure Lands of the five key Buddhas are: In Chinese Buddhism , the Pure Land was commonly seen as a transcendent realm beyond the three realms (the desire realm, form realm and formless realm) into which one can be reborn after death. This view

1148-846: A similar function to pure lands in Buddhism. This pure land is the realm of Tàiyǐ Zhēnrén also known by the longer title Heavenly Venerable Taiyi Savior from Suffering, the Great Emperor of Azure Radiance (青華大帝太乙救苦天尊). Taiyi, like Amitabha, is also said to provide salvation for all sentient beings in the 10 directions, with a different incarnation for each direction. Chinese Manichean texts also contain depictions of pure lands. There are various Pure Land worlds described in various texts of various Chinese folk religions and Chinese new religions . Buddhahood In Buddhism , Buddha ( / ˈ b uː d ə , ˈ b ʊ d ə / , which in classic Indic languages means "awakened one")

1230-461: A single utterance, all of his sayings being true, his physical body being limitless, his power ( prabhāva ) being limitless, the length of his life being limitless, never tiring of enlightening sentient beings and awakening pure faith in them, having no sleep or dreams, no pause in answering a question, and always in meditation ( samādhi ). A doctrine ascribed to the Mahāsāṃghikas is, "The power of

1312-481: A synthesis of these various views on the nature of the pure land. East Asian Buddhist thinkers taught various schemas which outlined different types or levels of the pure lands. One of the most influential of these was that taught in the Tiantai school which outlined four pure lands: In Japanese Pure land Buddhism meanwhile, a common distinction is between two main lands that Pure Land devotees can be reborn in:

1394-653: 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" (Ch: 淨土法門, Pinyin: jìngtǔ fǎmén) 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 Jìngtǔzōng (淨土宗) in Chinese and Jōdo bukkyō in Japanese. Pure Lands are also found in

1476-560: A wish to be reborn 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 Tuṣita 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 . Later Indian Buddhism developed

1558-534: Is a title for those who are spiritually awake or enlightened , and have thus attained the supreme goal of Buddhism, variously described as nirvana ("blowing out"), bodhi (awakening, enlightenment), and liberation ( vimutti, vimoksa ). A Buddha is also someone who fully understands the Dharma , the true nature of all things or phenomena ( dharmas ), the ultimate truth . Buddhahood (Sanskrit: buddhatva; Pali : buddhatta or buddhabhāva ; Chinese : 成佛 )

1640-502: Is a common view in Buddhist modernism , which sought to teach a form of Buddhism that was modern , rational and scientific . One figure who sees Buddha as mainly human is Thích Nhất Hạnh , a Vietnamese Buddhist monk in the Zen tradition, who states that "Buddha was not a god. He was a human being like you and me, and he suffered just as we do." In a similar fashion, Jack Maguire,

1722-479: Is already pure, we cannot see the purity of the world due to our delusion and afflictions (as per the Vimalakirti Sutra ). However, on attaining the higher bodhisattva stages, the purified mind will be able to witness the purity of this world, along with the majestic displays of the jeweled ground, divine flowers, and so on. Furthermore, Tibetan Vajrayana deity yoga methods require the yogi to maintain

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1804-536: Is also associated with the Lotus Sutra assembly over 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". According to the Buddhāvataṃsaka Sūtra , the whole universe is a vast pure buddha-field which has been purified by Vairocana Buddha. This

1886-461: Is also called "other direction" or "western direction" pure land. This view of the Pure Land as an actual realm or place was defended by masters of Pure Land Buddhism like Shandao . Another interpretation of a Pure Land is that it is non-dual with our world since the whole world is mind-only . The Vimalakīrti Sutra was widely cited by exponents of this non-dual view of the Pure Land, often called "mind-only" Pure Land (wéixīn jìngtǔ 唯心淨土). This

1968-449: Is also seen as having many miraculous and magical powers . However, a living Buddha has the limitations of a physical body, will feel pain, get old and die. In Mahayana Buddhism however, a Buddha is considered to be a transcendent being, who is all-knowing , immeasurably powerful , with an eternal lifespan. His wisdom light is said to pervade the cosmos, and his great compassion and skillful means are limitless. This transcendent being

2050-666: Is an array of billions of worlds in a lotus shape. Furthermore, Ghanavyūha (Dense Array or Secret Adornment) is considered to be the supreme pure buddhafield specific to Vairocana . It appears in Mahayana sutras like the Ghanavyūha Sutra . According to this sutra, by following virtuous teachers, hearing and contemplating Buddha Dharma, and letting go of all concepts and craving, one can be reborn there, achieve enlightenment, and manifest in countless ways to help all beings. In East Asian Esoteric Buddhist traditions, like Shingon ,

2132-475: Is common throughout East Asian Buddhism . The myriad Buddhas are also seen as active in the world, guiding all sentient beings to Buddhahood. Paul Williams writes that the Buddha in Mahāyāna is "a spiritual king, relating to and caring for the world". This view entails a kind of docetism regarding the "historical" Buddha, Shakyamuni . His life and death were a "mere appearance," like a magic show; in reality,

2214-695: Is described in powerful terms as the Lord of the Dhamma and the bestower of immortality. Similarly, in the Anuradha Sutta (SN 44.2), Gautama Buddha is described as the "supreme man" and the "attainer of the superlative attainment". Because he has attained the highest spiritual knowledge, the Buddha is also identified with the Dhamma (the most fundamental reality) In the Vakkali Sutta (SN 22.87). In

2296-493: Is equivalent to the arhat. In Mahāyāna Buddhism meanwhile, a Buddha is seen as a transcendent being who has extensive powers, such as omniscience , omnipotence , and whose awakened wisdom (buddha-jñana) is all pervasive. This view can be found in numerous Mahāyāna sources, like the Avatamsaka sutra . Mahāyāna buddhology mainly understands the Buddha through the "three bodies" ( trikaya ) framework. In this framework,

2378-610: Is far away and is called "Unsurpassable" (Chinese: Wúshèng 無勝). The Buddha manifests from his Pure Land into our world in order to teach the Dharma. Under the influence of the Lotus Sutra , Japanese Buddhist schools like the Tendai and Nichiren schools saw Śākyamuni's pure land as being continuous with this supposedly impure world. This pure land was called "Jakkōdo" (寂光土, Land of Tranquil Light). Śākyamuni Buddha 's pure land

2460-523: Is impure. Numerous Mahayana sutras , such as the Pañcaviṃśatisāhasrikā prajñāpāramitā , Lankavatara , Vimalakirti , and Lotus Sutras , 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 , this seemingly impure world is actually pure. It only appears impure because

2542-484: Is in the state of "no-more-Learning". There is a broad spectrum of opinion on the nature of Buddhahood, its universality, and the method of attaining Buddhahood among the various schools of Buddhism. The level to which this manifestation requires ascetic practices varies from none at all to an absolute requirement, dependent on doctrine. While most schools accept the bodhisattva ideal, in which it takes aeons to reach Buddhahood, not all agree that everyone can become

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2624-464: Is inhabited by people with enlightened pure minds then it is a Pure Land." Numerous Mahayana sources also connect the concept of a purified buddhafield ( pariśuddha - buddhakṣetra ) with the purity of one's own mind. Hence, the Vimalakirti sutra states: "the bodhisattva who wishes to purify his buddhakṣetra should, first of all, skillfully adorn his own mind. And why? Because to the extent that

2706-401: Is interfused with all worlds in the multiverse and indeed with all phenomena (dharmas). This view of the Buddha's Pure Land is inconceivable and all pervasive. Since for Fazang, the entire Dharma realm is visible within each particle in the universe, the Pure Land is therefore contained in every phenomena and is non-dual with our world. Later Chinese thinkers similarly attempted to synthesize

2788-400: Is not understood as having a normal physical human body, instead, Mahayana defends a kind of docetism , in which the Buddha's life on earth (as Shakyamuni) was a magical display which only appeared to have a human body. A being who is on the path to become a Buddha is called a bodhisattva . In Mahayana Buddhism , Buddhahood is the universal goal and all Mahayanists ultimately aim at becoming

2870-522: Is the basis, ground, or "source" ( Tibetan : ཆོས་འབྱུང , Wylie : chos 'byung ; Sanskrit: dharmodaya ), the true nature of reality, out which all buddhas and buddhafields arise. Tibetan Buddhism also holds that this world is also a pure land, since samsara and nirvana are non-dual . Specifically, our world is the pure land of the Sambhoghakaya Vairocana Buddha, as stated in the Avatamsaka sutra . Though our realm

2952-492: Is the condition and state of a buddha. This highest spiritual state of being is also termed sammā-sambodhi (Sanskrit: samyaksaṃbodhi; "full, complete awakening") and is interpreted in many different ways across schools of Buddhism . The title of "Buddha" is most commonly used for Gautama Buddha , the historical founder of Buddhism, who is often simply known as "the Buddha". The title is also used for other beings who have achieved awakening and liberation (or vimoksha ), such as

3034-493: Is the view of Pure Land which is found in the Chinese Huayan tradition. According to this view, our world is just one small part of this universal Pure Land which is named: "Ocean of worlds, whose surface and inside are decorated with an arrangement of flowers" (Sanskrit: Kusumatalagarbha-vyūhālamkāra-lokadhātusamudra ). It is also called the "Lotus Treasury World" (Chinese: 華蔵世界, Skt. Padmagarbha-lokadhātu ), since it

3116-533: Is unable or unwilling to teach the dharma to others. An arhat needs to follow the teaching of a Buddha to attain Nirvana, and may also preach the dharma after attaining nirvana. In one instance the term buddha is also used in Theravada to refer to all who attain Nirvana , using the term sāvakabuddha to designate an arhat, someone who depends on the teachings of a Buddha to attain Nirvana. In this broader sense it

3198-493: The abhiññās, healings, elemental magic (such as manipulating fire and water), and various other supernatural phenomena, traveling to higher realms of Buddhist cosmology , and others. One of the most famous of these miracles was the Twin Miracle at Sāvatthī , in which the Buddha emitted fire from the top of his body and water from his lower body simultaneously, before alternating them and then expanding them to illuminate

3280-617: The early Buddhist schools , the Mahāsāṃghika branch regarded the buddhas as being characterized primarily by their supramundane ( lokottara ) nature. The Mahāsāṃghikas advocated the transcendental and supramundane nature of the buddhas and bodhisattvas and the fallibility of arhats. Of the 48 special theses attributed by the Indian scholar Vasumitra to the Mahāsāṃghika sects of Ekavyāvahārika , Lokottaravāda , and Kukkuṭika , 20 points concern

3362-480: The kalpa . This would make the current aeon a bhadrakalpa (fortunate aeon). In some Sanskrit and northern Buddhist traditions however, a bhadrakalpa has up to 1,000 Buddhas, with the Buddhas Gotama and Metteyya also being the fourth and fifth Buddhas of the kalpa respectively. The Koṇāgamana Buddha , is mentioned in a 3rd-century BCE inscription by Ashoka at Nigali Sagar , in today's Nepal . There

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3444-626: The suffering which unawakened people experience in life. Most schools of Buddhism have also held that the Buddha was omniscient . However, the early texts contain explicit repudiations of making this claim of the Buddha. Mahāyāna buddhology expands the powers of a Buddha exponentially, seeing them as having unlimited lifespan and all-pervasive omniscient wisdom, as omnipotent, and as able to produce an infinite number of magical manifestations (nirmanakayas) as well as being able to produce pure lands (heaven-like realms for bodhisattvas). The Early Buddhist texts (and other later sources as well) contain

3526-683: The "three pure land sutras", the main sources for East Asian Pure Land Buddhism: the Smaller Sukhāvatī-vyūha (T 366), the Longer Sukhāvatīvyūha Sūtra , and the Amitayus Contemplation Sutra ( i.e. The Contemplation Sutra ). According to Mahayana scriptures, in his past life, Amitabha was a devoted king of a joyous kingdom in a distant eon who renounced his throne to become a monk and vowed to attain buddhahood . He made forty-eight vows which focus on

3608-508: 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 . Chinese Daoism adopted the idea of heaven realms similar to pure lands from Chinese Buddhism. One popular afterlife in Chinese Daoism is the pure land of eternal bliss (Chánglè Jìngtǔ, 長樂淨土). It has

3690-697: The Buddha as having ten characteristics (Ch./Jp. 十號). These characteristics are frequently mentioned in the Pāli Canon as well as in other early Buddhist sources as well as in Mahayana texts , and are chanted daily in many Buddhist monasteries. The ten epithets are: The tenth epithet is sometimes listed as "The World Honored Enlightened One" (Skt. Buddha-Lokanatha ) or "The Blessed Enlightened One" (Skt. Buddha-Bhagavan ). According to various Buddhist texts, upon reaching Buddhahood each Buddha performs various acts ( buddhacarita ) during his life to complete his duty as

3772-404: The Buddha is seen as a very special and unique class of persons called a "great person" (mahāpurisa). Andrew Skilton writes that the Buddha was never historically regarded by Buddhist traditions as being merely human. Instead, he is seen as having many supranormal powers ( siddhi ), such as the superknowledges ( abhijna ), the capacity for a very long lifespan, as well as the thirty-two marks of

3854-554: The Buddha knew the dharmas of innumerable other Buddhas of the ten directions. Mahāyāna Buddhism generally follows the Mahāsāṃghika ideal of the Buddha being a transcendent and all-knowing (sarvajña) being with unlimited spiritual powers. Guang Xing describes the Buddha in Mahāyāna as an omnipotent and almighty divinity "endowed with numerous supernatural attributes and qualities". Mahāyāna cosmology also includes innumerable Buddhas who reside in innumerable buddha fields ( buddha kshetra ). The Mahāyāna Lotus Sutra , for example, says

3936-525: The Buddha still exists and is constantly helping living beings. Because of this transcendental view, Mahāyāna Buddhologies have sometimes been compared to various types of theism (including pantheism ) by different scholars. There is disagreement among scholars regarding this issue, as well on the general relationship between Buddhism and theism . Since Buddhas remain accessible, a Mahāyānist can direct prayers to them, as well as experience visions and revelations from them. This has been very influential in

4018-478: The Buddha's lifespan is as long as an eon ( kalpa ) but that he voluntarily allowed his life to end. Another early source for the Mahāsāṃghika view that a Buddha was a transcendent being is the idea of the thirty-two major marks of a Buddha's body. Furthermore, the Simpsapa sutta states that the Buddha had way more knowledge than what he taught to his disciples. The Mahāsāṃghikas took this further and argued that

4100-561: The Buddhas a supreme person with many superpowers, but which has a physical body that has many limitations of a human form was also shared by other early Buddhist schools like the Sarvastivada school, and the Dharmaguptaka . In the Pāli Canon, the Buddha is asked whether he was a deva or a human, and he replies that he had eliminated the deep-rooted unconscious traits that would make him either one, and should instead be called

4182-451: The Dharma and where sentient beings can be reborn into (due to their good karmic acts). 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)

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4264-609: The Dharma." The concept of many bodhisattvas simultaneously working toward Buddhahood is also found among the Mahāsāṃghika tradition, and further evidence of this is given in the Samayabhedoparacanacakra , which describes the doctrines of the Mahāsāṃghikas. Guang Xing writes that the Acchariyābbhūtasutta of the Majjhimanikāya along with its Chinese Madhyamāgama parallel is the most ancient source for

4346-474: The Mahāsāṃghika view. The sutra mentions various miracles performed by the Buddha before his birth and after. The Chinese version even calls him Bhagavan , which suggests the idea that the Buddha was already awakened before descending down to earth to be born. Similarly, the idea that the lifespan of a Buddha is limitless is also based on ancient ideas, such as the Mahāparinirvānasūtra's statement that

4428-579: The Pure Lands may be different, with a day in one Pure Land being equivalent to years in another. 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 . Some sutras say that Sakyamuni chose to come to an impure world due to his vast compassion. However, not all Mahayana texts agree that Sakyamuni's world

4510-645: The Transformed Land and the Fulfilled Land. Shinran (1173 – 1263), the founder of Jōdo Shinshū , discusses this theory, drawing on the teachings of Shandao . Shinran's schema is as follows: According to Hanshan Deqing (1546–1623), there are three kinds of Pure Lands (associated with the trikaya , the three bodies of the buddha): In Tibetan Buddhism, buddhafields (Skt. buddhakṣetra ; Wylie : sangs rgyas kyi zhing ) or pure realms (Wyl. dag pa'i zhing ) are understood as realms arising due to

4592-477: 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

4674-434: The benefit of others." This ultimate awakened reality is understood and interpreted in numerous different ways by the different Mahayana schools. The Buddha-nature doctrines of Mahayana Buddhism also consider Buddhahood to be a universal and innate property which is immanent in all beings. Most Buddhists do not consider Gautama Buddha to have been the only Buddha. The Pāli Canon refers to many previous ones (see list of

4756-629: The closed lotus-flowers they enjoy pleasures as though they were playing in a garden or palace. Sukhāvatī ("The Blissful") is by far the most popular pure land in East Asian Mahayana Buddhism . It is also the main goal of Pure Land Buddhism , which is centered around faith and devotion to Amitābha Buddha as the means of attaining rebirth in his pure land. It is also a popular pure land in Tibetan Buddhism as well. The key canonical teachings on Sukhāvatī are found in

4838-407: The contrary, he was a human being like the rest of us who quite simply woke up to full aliveness. The various Buddhist schools hold some varying interpretations on the nature of Buddha. All Buddhist traditions hold that a Buddha is fully awakened and has completely purified his mind of the three poisons of craving , aversion and ignorance . A Buddha is no longer bound by saṃsāra , and has ended

4920-469: The cosmos. Mahayana sutras contain even more extensive miracles. In the Vimalakirti Sutra , the Buddha display the true pure nature of his " buddha field " to everyone on earth, who suddenly beholds the world as a perfect world filled with jewels and other majestic features. Likewise, in the Lotus Sutra , the Buddha shakes the earth and shines a beam of light which illuminates thousands of "buddha-fields". Some Buddhists meditate on (or contemplate)

5002-615: The current kalpa (Pali: kappa, meaning eon or "age") called the good eon ( bhaddakappa ) and three are from past eons. One sutta called Chakkavatti-Sīhanāda Sutta from an early Buddhist text called the Digha Nikaya also mentions that following the Seven Buddhas of Antiquity, a Buddha named Maitreya is predicted to arise in the world. However, according to a text in the Theravada Buddhist tradition from

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5084-411: The deluded and impure minds of sentient beings perceive it like that. As Paul Williams explains: "The impurity that we see is the result of impure awareness, and also the Buddha's compassion in creating a world within which impure beings can grow. Thus the real way to attain a Pure Land is to purify one's own mind. Put another way, we are already in the Pure Land if we but knew it. Whatever the realm, if it

5166-519: The deluded hope to be born in a faraway land in the west, while the wise who know their nature is empty seek the Pure Land by purifying their minds. These two views of the Pure Land led to many debates in Chinese Buddhism . In a similar fashion, according to the Huayan school patriarch Fazang , the ultimate view of the Buddha's Pure Land (derived from the Avatamsaka sutra ) is that it

5248-514: The dual mandalas of the Vajradhatu and Garbhadhatu mandalas are considered to be the representation of the buddhafield of Mahāvairocana Buddha, the supreme cosmic Buddha. The "Inner Court of Tushita" (兜率內院) is Maitreya's pure land, which is actually located in the deva realm of Tuṣita. Some Buddhist scriptures have noted that Maitreya is currently teaching at the Inner Court of Tuṣita. Some Buddhist Masters, such as Xuanzang , expressed

5330-535: The essential real Buddha is equated with the Dharmakāya . As in Mahāyāna traditions, the Mahāsāṃghikas held the doctrine of the existence of many contemporaneous buddhas throughout the ten directions. In the Mahāsāṃghika Lokānuvartana Sūtra , it is stated, "The Buddha knows all the dharmas of the countless buddhas of the ten directions." It is also stated, "All buddhas have one body, the body of

5412-499: The greatness of his future pure land, pledging that he would not accept buddhahood if any of these vows went unfulfilled. The vows are dedicated to establishing a pure realm accessible to all beings who aspired to be reborn there. This monk would ultimately become Buddha Amitabha. His vows were grounded in hearing his name ("Amitabha"), establishing virtue, and dedicating merit toward rebirth in this pure land. Some Mahayana sutra teachings say that after Amitabha attains final nirvana ,

5494-677: The historical Buddha or other Buddhas who appear human are understood docetically as magical "transformation bodies" ( nirmanakaya ). Meanwhile, the real or ultimate Buddha is the Dharmakaya , the body of ultimate reality. Thus, the Ratnagotravibhāga ( Analysis of the Jeweled Lineage ), a key Mahāyāna treatise, defines the Buddha as "the uncompounded (asamskrta), and spontaneous (anabhoga) Dharmakaya" and as "self-enlightened and self-arisen wisdom (jñana), compassion and power for

5576-409: The history of Mahāyāna Buddhism. Furthermore, a Mahāyāna devotee can also aspire to be reborn in a Buddha's Pure Land or Buddha field ( buddhakṣetra ), where they can strive towards Buddhahood in the best possible conditions. This practice is the central element of East Asian Pure Land Buddhism . Some modern Buddhists have argued that the Buddha was just a human being, albeit a very wise one. This

5658-421: The intention and aspiration of a buddha or bodhisattva. They are also understood to manifest effortlessly and spontaneously from the Buddha qualities. In Tibetan Buddhism, it is generally held there are two main types of pure lands or buddhafields: All buddhafields are understood as ultimately arising from the Dharmakāya , the foundational aspect of the "triple body" of Buddhahood ( trikaya ). The Dharmakāya

5740-503: The lifespan of the Buddha is immeasurable. It also says that the Buddha actually achieved Buddhahood countless eons ( kalpas ) ago and has already been teaching the Dharma through his numerous manifestations ( nirmana ) for eons. In spite of this transcendent nature, Mahāyāna also affirms the immanent nature of Buddhahood in all beings (through the doctrine of Buddha-nature , which is seen as something that all beings have). This view of an immanent Buddha essence in all normal human beings

5822-452: The mind of a bodhisattva is pure is his buddhakṣetra purified." 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 descriptions of Pure Land in Pure Land sutras were greatly influenced by Brahmin and Hindu ideas and the topological situation in India. There was

5904-402: The named Buddhas ), while the Mahayana tradition additionally has many Buddhas of celestial origin (see Amitābha or Vairocana as examples. For lists of many thousands of Buddha names see Taishō Tripiṭaka numbers 439–448). The Theravada Buddhist tradition generally sees the Buddha as a supreme person who is neither a God in the theistic sense, nor a deva , nor a regular human . Thus,

5986-486: The non-Buddhist traditions of Taoism and Bon . 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." 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

6068-495: The other human Buddhas who achieved enlightenment before Gautama; members of the Five Buddha Families such as Amitabha ; and the bodhisattva Maitreya , known as the "Buddha of the future who will attain awakening at a future time." In Theravada Buddhism , a Buddha is commonly understood as a being with the deepest spiritual wisdom about the nature of reality who has transcended rebirth and all suffering . He

6150-464: The sole focus of Pure Land Buddhism since the Tang dynasty . This Mahayana -related article is a stub . You can help Misplaced Pages by expanding it . Pure land The term "Pure Land" is particular to East Asian Buddhism ( Chinese : 淨土 ; pinyin : Jìngtǔ ). In Sanskrit Buddhist sources , the equivalent concept is called a buddha-field ( buddhakṣetra ) or more technically

6232-616: The successors of Amitabha in Sukhāvatī will be Avalokiteśvara , followed by Mahāsthāmaprāpta . There are numerous East Asian texts discussing the various experiences of Pure Land Buddhists who have gone to the Pure land or had a vision of Sukhavati. Some Buddhists and followers of other religions claimed to have seen Sukhavati and numerous East Asian popular faiths and cults also discuss Sukhavati. The Mahāyāna Mahāparinirvāṇa Sūtra states that Śākyamuni Buddha has his own Pure Land which

6314-410: The supramundane nature of buddhas and bodhisattvas. According to Vasumitra, these four groups held that the Buddha is able to know all dharmas in a single moment of the mind. Yao Zhihua writes: In their view, the Buddha is equipped with the following supernatural qualities: transcendence ( lokottara ), lack of defilements, all of his utterances preaching his teaching , expounding all his teachings in

6396-501: The tathāgatas is unlimited, and the life of the buddhas is unlimited." According to Guang Xing, two main aspects of the Buddha can be seen in Mahāsāṃghika teachings: the true Buddha who is omniscient and immeasurably powerful, and the manifested forms through which he liberates sentient beings through skillful means. For the Mahāsaṃghikas, the historical Gautama Buddha was one of these transformation bodies (Skt. nirmāṇakāya ), while

6478-442: The two ideas. Yúnqī Zhūhóng (1535–1615) saw the Pure Land as an actual place which is a useful upaya (skill means) created by the Buddha. Once beings reach this realm, they realize that it is just the Buddha mind, and that the Buddha's wisdom was not ever separate from their own mind. Real sages can see that both ideas are interconnected and thus can affirm both without any conflict. Similarly, Hānshān Déqīng (c. 1546–1623) taught

6560-406: The way a Buddha is understood in non-Mahayana Buddhism. Some of the key attributes of Buddhahood in Mahayana buddhology include: In the earliest strata of Pali Buddhist texts , especially in the first four Nikayas , only the following seven Buddhas, The Seven Buddhas of Antiquity ( Saptatathāgata ), are explicitly mentioned and named (see for example SN 12.4 to SN 12.10). Four of these are from

6642-784: Was commonly defended by masters of the Chan / Zen school, but was also accepted by some figures of the Pure Land school and the Yogacara school . Another sutra which teaches the view that the pure land is mainly a kind of pure mind or wisdom (i.e. the five wisdoms ) is the Buddhabhūmi-sūtra (Scripture on the Buddha Land, Ch: 佛說佛地經, Taishō Tripitaka no. 680). In the Platform Sutra for example, Huineng states that only

6724-455: 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

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