Pure Land Buddhism is rooted in a small but profound corpus of Mahayana scriptures that describe Amitābha Buddha, his vows, and the realm of Sukhāvatī. At the heart of this tradition stand the so‑called “Three Pure Land Sutras,” which together provide the doctrinal and practical framework for devotion to Amitābha and aspiration for rebirth in the Pure Land. These texts do not merely offer mythic imagery; they articulate a vision of liberation grounded in reliance on Amitābha’s vows and in practices such as recitation and contemplation of his name and form.

The **Larger Sukhāvatīvyūha Sūtra**, also known as the Infinite Life Sutra or Larger Amitābha Sutra, narrates the career of the bodhisattva Dharmākara, who becomes Amitābha Buddha. Central to this sutra are Amitābha’s vows, which include the promise of rebirth in his Pure Land for beings who entrust themselves to him and recite his name. It also explains how the Pure Land itself was established as a realm conducive to awakening, setting out the conditions under which beings may be born there. In this way, it provides the grand doctrinal architecture for Pure Land faith and practice.

The **Smaller Sukhāvatīvyūha Sūtra**, often called the Amitābha Sutra, presents a more concise yet vivid description of Sukhāvatī’s adornments and the blissful conditions enjoyed by those reborn there. It strongly recommends mindfulness and recitation of Amitābha’s name—nembutsu (nianfo)—as the central practice through which ordinary beings can forge a karmic connection with the Pure Land. By focusing on the beauty and purity of that realm, it nurtures both faith and aspiration, encouraging practitioners to turn their hearts toward Amitābha’s compassionate vow.

The **Amitāyurdhyāna Sūtra**, or Contemplation/Meditation Sutra, complements the other two by offering a detailed meditative path. It sets out sixteen specific visualizations of Amitābha Buddha and his Pure Land, guiding practitioners step by step in cultivating a clear inner image of Sukhāvatī. This sutra also describes nine grades of rebirth, outlining how beings of differing capacities and karmic histories may still attain birth in the Pure Land. Notably, it emphasizes that even those burdened with grave misdeeds can be embraced by Amitābha’s compassion when they entrust themselves to him and call his name at the end of life.

Over time, these three sutras have been interpreted and systematized by influential Pure Land masters, whose writings function as authoritative commentaries and practical guides. Figures such as Shandao in China, and Hōnen and Shinran in Japan, drew out the implications of the Three Pure Land Sutras for everyday practice, often highlighting exclusive recitation of Amitābha’s name and the centrality of entrusting faith. Their works do not replace the sutras but rather illuminate them, showing how the scriptural vision of Amitābha’s vow can be lived out by ordinary practitioners seeking rebirth in a blissful realm.