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A Study on the Admonitions of Pure Land (Jingtu Jingyu) by Xingce
Xingce Jieliu 行策截流 (1626-1680) was a famous Pure Land Master during the Qing Dynasty. He devoted himself to the Pure Land practice for self liberation in his early years, and propagated the Pure Land practice for liberating sentient beings in his later years. The Admonitions of Pure Land (Jingtu Jingyu) is Xingce's representative work. Within this work, Xingce emphasized the True Faith for rebirth in the Pure Land and argued that the most expedient Buddhist teaching for rebirth in the Pure Land is the recitation of Amitabha Buddha's name. Xingce adopted Tiantai doctrines as the theoretical foundations to support Pure Land practice. In recognition of his great dedication, Master Yinguang honored Xingce as the 10th patriarch of the Pure Land School.
A Study of the Jin'gang pi
Tiantai school flourished during the time of its founder, Zhiyi (538-597), and went into decline after his disciple Guanding (561-632) passed away. The adjust it to the changing environment of the Tang China composed a number of exegetic and explanatory works. His effort culminated in his final masterpiece: Jin'gang pi (The Diamond Cutter). In this text, Zhanran presented specifically Tiantai interpretation of the idea that even insentient beings possess the Buddha nature; an argument which opposed the widely accepted interpretation of the Mahaparinirvāṇa sutra statement that only sentient beings possess the Buddha nature.
The Awakening of Faith in the Mahayana and Tiantai Thought in the Sung Dynasty
Chinese Interpretations of Indian Buddhism: From the Mahāprajñāpāramitā Upadeśa’s “Three Samādhis” to Zhiyi’s “Threefold Contemplation”
This study examines the early Mahāyāna commentary, the Upadeśa through the doctrinal and practical aspects of the three samādhis and how it has influenced the thoughts and practices of Zhiyi’s threefold contemplation. The approach on examining Zhiyi’s relation to the Upadeśa through our position in the historical and textual context of the Upadeśa and of Zhiyi has opened up to a strong implication and verification of their connection. In addition, our brief study on the citation of the Upadeśa in Zhiyi’s extant textual exegeses indicated his frequent usages of the commentary both in his early and later works.
Śamathavipaśyanā in Fo Guang Chan
Venerable Master Hsing Yun’s Humanistic Buddhism places great importance on the study and practice of Chan. Fo Guang Chan is founded upon the Buddhist scriptures and commentaries, as well as the traditions of Chinese Buddhism, and is adapted to the needs of modern society, with a system of progressive cultivation which includes the paths of accumulation (saṃbhāramārga), preparation (prayogamārga), morality (śila), concentration (samādhi), wisdom (prajñā), vision (darśanamārga), cultivation (bhāvanāmārga), and the adept path (aśaikṣamārga). Among these, the paths of concentration and wisdom are at the core of Fo Guang Chan. Śamathavipaśyanā in Fo Guang Chan is based on the concepts of concentration and wisdom of early Buddhism, and further integrates the Mahāyāna doctrine of prajñā wisdom and the Tiantai practice of śamatha and vipaśyanā, with special emphasis on its application in daily life.
