The idealized vision of the world is an essential concept in classic Pure Land Buddhism. Amitābha's Pure Land, Sukhāvatī, is the Land of Ultimate Bliss, where all conditions are met for everyone to achieve enlightenment, and no suffering is present. Fundamentally, the idea of the Pure Land is an escapist ideology, encouraging believers to detach from present reality and devote themselves to invoking the name of the savior Amitābha in the hope of reincarnation into the Pure Land after death. Understandably, in the context of today's environmental transformation, this concept does not necessarily provide theological answers for the ecological crisis. However, the Pure Land tradition has also undergone transformation. The Buddhist reform movement, Humanistic Buddhism (renjian fojiao 人間佛教), has sought to reinterpret the concept of the Pure Land in a more socially engaged manner. As a result, the term Pure Land in the Human Realm (renjian jingtu 人間淨土) was coined and has become an essential expression used by contemporary Buddhist leaders in Taiwan. Compared to the traditional concept of Sukhāvatī, the idea of the Pure Land in the Human Realm presents a vision of an idealized future for society—a utopia that can be established in this existence rather than only in the next one. This paper explores how this concept is employed in the philosophy of three influential Buddhist organizations in Taiwan today— Ciji (Ciji Jijinhui 慈濟基金會), Dharma Drum Mountain (Fa Gu Shan 法鼓山), and Fo Guang Shan (佛光山)—with a specific focus on their interpretations of the Pure Land in the Human Realm in the context of environmentalism and ecological imaginaries.