The term "Pure Land" (Ch. ching-t'u or Jpn. jodo) subsumes a broad range of understanding，particularly in terms of its locus. Originally，it appears that the early Sanskrit texts regarded Pure Land not so much as a "place" but as the Bodhisattva action of "purifying the land" (ksetram parisodhayati). This realm of influence (gocara) was perceived to be here in the Saha Realm. In contrast，the traditional schools centered on Buddha Amitabha/ayus saw its Sukhavati Pure Land as a transcendent realm，billions of Buddha lands to the West and to be reached upon one's death. Another view is seen in the Ch'an (Zen) tradition，which regarded the Pure Land as the state of purified mind of the Bodhisattva.
If these are to be seen as various attempts to address the spiritual needs of differing constituents within given historical contexts, then it would be acceptable to speak of a society in the closing years of the 20th century. My paper will attempt to describe these various classical conceptions of Pure Land and to evaluate their strengths and weaknesses for the purpose of formulating a "contemporary" Pure Land. Within this process, I will indirectly be critiquing the concept of "to build This World into a Pure Land," part of the theme for this conference.
