Interpretation Of Master Yin-guang’s Pure Land Thought

Master yin-guang (1861-1940), named Shengliang, autographed aways-ashamed monk, was born in1861at Heyang County of Shanxi province, his family name is zhao. Master studied Confucianism in his early period. Later, because of illness, he began to study Buddhism, then study Pure Land Buddhism.Master yin-guang is an important figure of the revival of Pure Land Buddhism, and made an outstanding contribution to the revival of Buddhism in modern China.So he is known as the thirteenth generation’s founder of Pure Land Buddhism. This paper induces the thoughts of Master yin-guang into three chapters:"Quoting Confucianism into the Buddha as the root of the Pure Land Buddhism","Interpretation of the Pure Land thought" and "Comparative study of Pure Land Buddhism and Zen". It will have a brief overview of the main contents of three chapters.The first chapter mainly introduces the thought of Master yin-guang of the fusion between Confucianism and Buddhism. The thirteenth patriarch Master yin-guang of Pure Land Buddhism conformed to the trend of the times, and promoted the fusion between Confucianism and Buddhism.He considered that Buddhists should advocate the Confucian ethics as the basis of Dharma practice. The first section of this chapter is on interpretation of the filial piety of Confucianism and Buddhism. First of all, master yin-guang thinks that filial piety is the root of Confucianism and Buddhism, then espends filial piety of Confucian extensively using the Buddhist theory. Master yin-guang believes that the filial piety is compassion for all beings. The second section is quoting the moral cultivation method of Confucian into Buddhism.Firstly Master yin-guang emphasizes on the importance of Confucian ethics education, then the Master yin-guang thinks that Buddhists should be respectful and humble, restraining themselves and searching after truth.In the third section, the Master yin-guang advocates of monastic in secular life and teaches the emphasis on family education.The second chapter is the main body of this paper. This paper has fused many works of Pure Land thought and constructed a whole theory system to interpret the thought of Master yin-guang deeply and detailedly.The first section of this chapter is the interpretation of the rise of Pure Land Buddhism. The third section is the interpretation of the Body and trends of Classics of Pure Land Buddhism.Firstly,the Master Yin-guang considers that the body of Classics of Pure Land Buddhism is the law of the truth,which is the same as other Classics of Mahayana Buddnism.The Master Yin-guang also considers that Pure Land Buddhism tends to the Western Elysian Fields.The third section interpretes that the practice method of Pure Land Buddhism is suitable for what kind of person.The forth section is the interpretation of the practice method of Pure Land Buddhism.Master yin-guang believes that the Pure Land method is the most perfect and convenient method for sentient beings.Secondly this paper interpretes the specific meaning of the Buddha samadhi and four kinds of how to recite Buddha’s name in detail.Finally this paper points out that Pure Land Buddhism advocates to recite Amitabha Buddha wholeheartedly.The third chapter mainly discusses the difference of practice between Zen and Pure Land Buddhism,and explains which practice method is suitable for different kinds of beings.The first section of this chapter introduces the fusion and distribution of Zen and Pure Land Buddhism in different periods of history.The second section compares the difficulty of practice between Zen and Pure Land Buddhism.Master yin-guang believes that that Amitabha Buddha is more suitable for persons of this time.The third section is the interpretation of Yongming master "thought of "Si Liao Jian"。 The fourth section is a comparative study between Zen, Teach, Tantra, Ritsu, and Pure Land Buddhism.Finally Master yin-guang makes a conclusion that Pure Land Buddhism is the destination of all Buddhist sects.The conclusion briefly discusses the theoretical significance and practical significance of the thought of Master yin-guang.