Dear Rinpoche,
I have been having trouble with the concept of Pure Realms, Such as Amithaba's , Guru Rinpoche's or Medicine Buddha's, are they actual places where one can take birth and live in an existence much like this worldly realm? Or could you point me to works which explain such realms more clearly. Any clarification is greatly appreciated.
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In my view, which is not necessarily the correct view, wherever we find ourselves is a buddha-field, as we, ourselves, are buddha-fields. Similarly, wherever we find ourselves is a pure realm, as we, ourselves, are pure. For example: I can say, with equal measure of grace and truth, that we are currently not separate from the Medicine Buddha's realm. We don't have to leave someplace to go someplace else. There is no distance between where we are now and the Medicine Buddha's realm. However, because of illusory obscurations, we do not always immediately apprehend this purity. I suggest you read my post, 'Letter to a Friend,' below, as this directly addresses the issue.
I believe the definitive explanation of this matter occurs in the Vimalakirtinirdesa Sutra, so I quote at length here:
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In my view, which is not necessarily the correct view, wherever we find ourselves is a buddha-field, as we, ourselves, are buddha-fields. Similarly, wherever we find ourselves is a pure realm, as we, ourselves, are pure. For example: I can say, with equal measure of grace and truth, that we are currently not separate from the Medicine Buddha's realm. We don't have to leave someplace to go someplace else. There is no distance between where we are now and the Medicine Buddha's realm. However, because of illusory obscurations, we do not always immediately apprehend this purity. I suggest you read my post, 'Letter to a Friend,' below, as this directly addresses the issue.
I believe the definitive explanation of this matter occurs in the Vimalakirtinirdesa Sutra, so I quote at length here:
"There are buddha-fields that accomplish the buddha-work by means of bodhisattvas; those that do so by means of lights; those that do so by means of the tree of enlightenment; those that do so by means of the physical beauty and the marks of the Tathagata; those that do so by means of religious robes; those that do so by means of good; those that do so by means of water; those that do so by means of gardens; those that do so by means of palaces; those that do so by means of mansions; those that do so by means of magical incarnations; those that do so by means of empty space; and those that do so by means of lights in the sky. Why is it so, Ananda? Because by these various means, living beings become disciplined. Similarly, Ananda, there are buddha-fields that accomplish the buddha-work by means of teaching living beings words, definitions, and examples, such as 'dreams,' 'images,' 'the reflection of the moon in water,' 'echoes,' 'illusions,' and 'mirages'; and those that accomplish the buddha-work by making words understandable. Also, Ananda, there are utterly pure buddha-fields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability. Ananda, among all the activities, enjoyments, and practices of the Buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings. Finally, Ananda, the Buddhas accomplish the buddha-work by means of the four Maras and all the eighty-four thousand types of passion that afflict living beings.
"Ananda, this is a Dharma-door called 'Introduction to all the Buddha-qualities.' The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddha-field adorned with the splendor of all noble qualities, and experiences neither sadness nor aversion when confronted by a buddha-field apparently without that splendor, but in all cases produces a profound reverence for all the Tathagatas. Indeed, it is wonderful how all the Lord Buddhas, who understand the equality of all things, manifest all sorts of buddha-fields in order to develop living beings!
"Ananda, this is a Dharma-door called 'Introduction to all the Buddha-qualities.' The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddha-field adorned with the splendor of all noble qualities, and experiences neither sadness nor aversion when confronted by a buddha-field apparently without that splendor, but in all cases produces a profound reverence for all the Tathagatas. Indeed, it is wonderful how all the Lord Buddhas, who understand the equality of all things, manifest all sorts of buddha-fields in order to develop living beings!