This is not the case. The idea that the Pure Land is the pure mind can be found in several sutras, perhaps most notably the Vimalakirti Sutra:pilgrim wrote:Because of the popularity of Pure Land, Hui Neng and other apologists of Mahayana gave new interpretations to the practice to make it compatible to the meditation schools. These interpretations were their own. There are no sutras that say Pure Land exist in the mind ( unless one takes Hui Neng's Platform Sutra to be a sutra). One might as well say chanting Coca Cola will bring one to the Flying Spaghetti Monster's kingdom and then ask if that is a legitimate practice. This too exists in the mind and getting people to chant this mantra is just skilful means.
http://lirs.ru/lib/sutra/The_Vimalakirt ... ,1997.html
This teaching that the Pure Land is the pure mind can also be found in the Contemplation Sutra, traditionally regarded as one of the three canonical Pure Land sutras:Everywhere in the Mahayana sutras it states that as long as a person’s thoughts and behavior are purified, he or she will perceive the world as a pure Buddha land.
The Avatamsaka Sutra starts by saying, “At a certain time the Buddha attained the supreme enlightenment at the tranquil bodhi site in the kingdom of Magadha. The ground was as solid like a diamond, and completely magnificent and pure.” That is to say, upon achieving Buddhahood, the world where the Buddha resides is a pure land for the Buddha….
The Buddha Land Chapter in the Vimalakirti Sutra states, “By relying on the Buddha’s wisdom, one can see that the land of this Buddha is pure.” “Because they don’t rely on the Buddha’s Wisdom, they perceive this land as impure.” It also says, “If a person’s mind is pure, he will see the merit and magnificence of this land."
http://old.shengyen.org/e_content/conte ... 2_1_1.aspx
If one sees the Pure Land as the pure mind cultivated by right conduct and right meditation, then there isn't a great deal of difference between Pure Land practice and Theravadin practice.Then the World-Honored One said: 'Now do you not know, Vaidehi, that Buddha Amitayus is not very far from here?. . .
Every Buddha Tathagata is one whose spiritual body is the principle of nature (Darmadhatu-kaya), so that he may enter into the mind of any beings. Consequently, when you have perceived Buddha, it is indeed that mind of yours that possesses those thirty-two signs of perfection and eighty minor marks of excellence which you see in a Buddha. In conclusion, it is your mind that becomes Buddha, nay, it is your mind. that is indeed Buddha. The ocean of true and universal knowledge of all the Buddhas derives its source from one's own mind and thought.