The influence of Pure Land thought on Zhiyi’s 智顗 (538–598) religious practice and teachings perspective

Abstract

ABSTRACTZhiyi was one of the greatest Chinese Buddhist masters of his time. Pure Land greatly influenced his thoughts during his lifetime. This article examines Pure Land thought’s influence on him from several perspectives. Firstly, Zhiyi’s annotations on Pure Land scriptures, such as the Foshuo Amituo jing 佛說阿彌陀經 [Skt. Amitābha Sūtra) and Guan Wulingshou jing 觀無量壽經 [Skt. Amitāyur Dhyāna Sūtra; Contemplation Sūtra], demonstrate his understanding of the teachings. Secondly, Zhiyi stressed the importance of incorporating Pure Land thought into Tiantai 天台 practice. Thirdly, Zhiyi included elements associated with the Western Pure Land in his meditation practice. Lastly, Zhiyi said in his dying statement that he wanted to be reborn in Amitābha’s Pure Land. In this wish, he expresses his conviction that the Pure Land teaching is the ultimate goal of a Buddhist. Therefore, it is evident that Zhiyi’s religious beliefs, meditation and final destination in life were profoundly influenced by Pure Land thought.KEYWORDS: ZhiyiPure Landmeditation AcknowledgmentsThe author would like to thank Prof. Chen Jinhua and Ven. Xian’ao 賢奧 for their highly constructive suggestions on how to improve different aspects of this article. All mistakes are the author’s. The author would also like to thank Maggie Mitchell for her linguistic assistance in preparing this manuscript.Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1. Kantor, Zhiyi’s Great Calming and Contemplation, 335.2. Ando, ‘Tendai Chigi no Jōdo Kyō’, 27–29.3. Tetsuei, ‘Tenndai daishi no kenkyū’, 72–74.4. Xinguang, ‘Yidashi linzhong yiyan zhi tanjiu’, 69–73.5. Kanno, ‘Tendaichigi no shi ni tsuite’, 429–448.6. Lengwang huguo banruo jingshu, T no. 1705, 33: 285b23–24.7. Nanyue sidachanshi li shiyuanwen, T no. 1933, 46: 787a4–6.8. Ibid., 786c4–15.9. Guoqingbailu, T no. 1934, 46: 809c11–12.10. Ibid., 810b28–29.11. Guanxinlun, T no. 1920, 46: 585c28–29.12. Chappell, ‘Early Forebodings’, 122–154.13. On the introduction and interpretation of the four forms of Samādhi of Zhiyi, see Stevenson, ‘The T’ien-t’ai Four Forms of Samadhi’.14. A method of Buddhist practice whereby one circumambulates an image of Amitābha and chants his name for a period of 90 days.15. By contemplating a certain level of meditation and seeing the Buddha standing right in front of you.16. Mohezhiguan, T no. 1911, 46: 12a19–21.17. Wenshushili suoshuo moheboruomi jing, T no. 1911, 46: 731a26–b5.18. Tai Shibata points out that the main basis for the idea of the integration of Tiantai and Pure Land practice in Tiantai is the Guan wuliangshou jing and the changxing samādhi mentioned here. See Shibata, ‘Chūgoku ni okeru zenjō sōshū shisō no seiritsu to tenkai’, 544.19. Banzhou sanmei jing, T no. 418, 13: 905a5–17.20. Ibid., 905b.21. The difference in Zen thought before and after can be found in Eric writings. See Greene, Chan before Chan, 1–10.22. Shi chanboluomi cidifamen, T no. 1916, 46: 494a23–26.23. T no. 1911, 46: 117b19–20.24. T no. 1916, 46: 496a.25. T no. 1911, 46: 129b25–c1.26. T no. 1911, 46: 130a.27. Wufangbian nianfomen, T no. 1962, 47: 81c26–28.28. Chen, ‘Shenhua, jibing, zhuanshi guannian, yu Fojiao shengji’, 229–332.29. Xu gaoseng zhuan, T no. 2060, 50: 17.567a.30. Sui Tiantai Zhizhe dashi biezhuan, T no. 2050, 50: 196a.31. Shinohara, ‘Guanding Biography of Zhiyi’, 35–72.32. Zhiguan fuxing chuanhongjue, T no. 1912, 46: 148b29–c2.33. Shinohara, ‘Guanding Biography of Zhiyi’.34. T no. 2060, 50: 585a7–12.35. Ibid., 562c21–23.36. Jintu wangsheng zhuan, T no. 2071, 51: 2.115a23–26.37. T no. 1911, 46: 1b26–27.38. Tiantai Zhizhe dashi fanyuanwen, X no. 913, 55: 689a17–b1.39. T no. 1983, 1: 474c19.40. Vows are usually taken by Buddhas and bodhisattvas when they are aspirants to Buddhahood.41. T no. 1933, 46: 786c4–15.42. Pan, Zhiyi pingzhuan, 8.43. Weber, The Sociology of Religion, 127–138.44. Pan, Zhiyi pingzhuan, 37–38.Additional informationFundingThis work was supported by the Major Projects of the National Social Science Foundation of China [19ZDA254].