Amida Buddha
and the Pure Land

  • Amida Buddha, also known as Amita or Amitabha, was a king who became a monk, a bodhisattva (Dharmākara) and then a Buddha. In order to become a Buddha Dharmakara made 48 Vows to establish the Pure Land and save all sentient beings. Through this story Amida is historically depicted as male. However, this representation is largely symbolic to help followers relate to Buddhist teachings and Amida is often considered beyond traditional gender classifications. In contemporary discussions, Amida is described as "nonbinary," embodying both male and female qualities, or neither, reflecting infinite wisdom and compassion.

    In Buddhist cosmology, Buddhas and Bodhisattvas can transcend gender, taking any form necessary to aid sentient beings. This flexibility is reflected in the portrayal of Amida as a cosmic Buddha, representing ultimate reality rather than a specific gender. Thus, while traditional texts may depict Amida as male, modern interpretations often emphasise a non-gendered understanding, aligning with the belief that enlightenment transcends dualities like gender.

  • The Pure Land Trinity, which is central to Amida (Pure Land) Buddhism, consists of Amida Buddha along with two bodhisattva attendants:

    • Guanyin, also known as Kannon (Japanese) or Avalokiteshvara (Sanskrit), and

    • Taishichih, also known as Daiseishi (Japanese) or Mahasthamaprapta (Sanskrit).

    Guanyin is revered for her compassionate nature and is believed to assist beings in achieving rebirth in the Pure Land. Her portrayal as a female deity in many cultures highlights the feminine aspects of compassion and mercy, which are central to her role in the Pure Land tradition.

    Shichih represents wisdom and aids in the spiritual progress of beings aspiring to reach the Pure Land. In Chinese Buddhism Shichih is also sometimes portrayed as a woman with a likeness similar to Guanyin.

    Together, these three figures form the core of Pure Land devotional practices, emphasising faith and the recitation of Amitabha's name as a path to enlightenment and rebirth in the Pure Land.

    While Pure Land Buddhism does not explicitly emphasise gender, the feminine divine is often represented through figures like Guanyin, who symbolise nurturing and compassionate qualities. These attributes align with the broader Mahayana Buddhist emphasis on compassion and enlightenment accessible to all beings, regardless of gender. Within our community we regard the Pure Land Trinity as essentially nonbinary, and followers can relate to all three as male, female or neither. As Buddhists we believe that Buddhas and bodhisattvas, as enlightened beings, transcend earthly limitations—such as the need to occupy a physical body—and are therefore neither male nor female.

  • This is a complex facet of Pure land Buddhism that has been debated for centuries.  There are broadly three main perspectives on this question:

    • Pure Land as a physical place - also known as Western Direction Pure Land.

    • Pure Land in the mind - also known as Mind-Only Pure Land.

    • Pure Land here on Earth - also referred to as Pure Land ‘here and now’ or seeing our environment and day to day life as a Pure Land.

    "Western Direction Pure Land" refers to Amida Buddha's Pure Land, known as Sukhāvatī or the Land of Bliss. It is described as a realm of beauty and peace, located in the western direction, where beings can be reborn and progress towards enlightenment more easily. This concept is central to Pure Land Buddhism, which emphasises faith in Amida and the aspiration to be reborn in this Pure Land. This perspective emphasises faith, vows, and practices, in particular Nembutsu (recitation of Amida's name) to attain rebirth in the Pure Land, where enlightenment can be more easily realised. The Pure Land is a place for receiving Dharma training, free from suffering and the cycle of reincarnation, offering a path to Buddhahood]. The Western Pure Land is often contrasted with the "mind-only Pure Land," which views enlightenment as achievable in this world through mental purification.

    Mind-only Pure Land Buddhism is a perspective within Pure Land Buddhism that interprets the Pure Land as a mental or psychological state rather than a physical place. This view aligns with the Mahayana doctrine that all realities are mind-constructed and emphasises the non-duality of samsara and nirvana. Proponents argue that the Pure Land is realised through the purification of one's mind, reflecting the belief that mind, Buddha, and sentient beings are of one substance. This interpretation contrasts with traditional views that see the Pure Land as an external realm, leading to many debates within the tradition.

    Creating a Pure Land on Earth in Buddhism involves transforming the world into an ideal Buddhist community. This concept, known as "The Pure Land in the Human Realm," was popularised by the monk Tàixū in the 20th century. He advocated for Buddhism to benefit humans in this life through social reform, promoting economic and social justice, and ensuring the rights of women and children. This approach does not reject traditional beliefs in rebirth in Amida's Pure Land but emphasises improving everyday life and engaging in charitable work to manifest a Pure Land here and now.

    Finally, the Vimalakirti Sutra compares our world to other Buddha worlds by illustrating that the perceived imperfections in our world are intentional, serving as a tool for spiritual growth. The sutra suggests that all Buddha fields are inherently pure but appear impure to inspire beings to seek liberation. This is demonstrated when the Buddha transforms the world into a pure Buddha-field, revealing its true nature to Sariputra, who initially sees it as flawed.

    The sutra emphasises that the purity of a Buddha field is linked to the purity of one's mind. Shakyamuni Buddha's Pure Land, as described in the Vimalakirti Sutra, is our world, the Saha World, which appears imperfect but is inherently pure when viewed with a pure mind. This contrasts with other Buddha fields, such as Amida's Sukhavati, which are depicted as realms free from suffering and designed to facilitate easier attainment of enlightenment. While Shakyamuni's Pure Land requires overcoming ignorance, greed, and anger, Amida's Pure Land offers a more accessible path to Buddhahood through faith and practice, reflecting different approaches to achieving enlightenment.