After the five dynasties, the Pure Land practice became a common conclusion of various sects of Chinese Buddhism, but these sects could keep their own philosophy and practice at the same time. While in Japanese Buddhism, the Pure Land sect was separate, and the idea of “give up all practices, except calling on the grace of Amida Buddha ” put forward by Hōnen’s(法然) the Senchaku Hongan Nembutsu Shu(選擇本願念佛集) was very popular. After the age of discovery, in the later years of Qing Dynasty, Yang Renshan(楊仁山), a Chinese Buddhist Pure Land believer, read the book of Hōnen, and he proposed a simple criticism to his Japanese friends in letters reflecting the difference between these two Pure Land traditions. However, there was no intersection of the dialogue. This paper focuses on the development of interpretation of the literature, to review the ideas of Tao-ch'o(道綽) and Shan-tao(善導) as the basis of the Senchaku Hongan Nembutsu Shu, and to the origin how Hōnen formed his doctrines of Pure Land, and the defects hermeneutics convey. Through this way, it clarified the meaning Yang Renshan wanted to say. Finally, redefining the Japanese Pure Land Buddhism based on as the mode of “no Zen only Pure Land”, although there are some hermeneutics defects, it is still the meaning developed by Pure Land Buddhism.
