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