The

17th Biennial Conference of the International Association of Shin Buddhist Studies Aug.2015

Conference Draft

Ascertaining Rebirth by Self-validation or Communal-accord?

Sing Song Liu
ssliu@ms2.hinet.net

Abstract

It is found in the Epitaph of Yun-chi Chu-hong ( 1535-1615),
written by Wu Yin-bin ( 1565-1634), that the so-called heavenly music
and/or extraordinary scent () is not a requisite for the rebirth to Pure
Land. Why is that? On one hand, this auspicious indication is common character
caused by storehouse consciousness ( layavijna) of sentient beings in
accord with the Buddha or bodhisattva (). On the other hand, one
before dying could not inwardly accuse himself (), which is rare to be seen
in life, as Confucius said, how could an ugly countenance lead to favorable
communal accord? If this were a requisite for rebirth, then few people would go
to hell.

As Wus understanding in the Rebirth Narratives (), the rebirth to the
Pure Land in contemporary time only could be signified by the realization of
mindfulness before dying (), rather than by the validation of a matching
category () for Pure Land. The question is, on one hand, how
mindfulness suggests a notion of attaining rebirth, as mindfulness is
characteristic for its self-possessed consciousness; on the other hand, communal
accord or mutual resonance is signified by its cognitive value through sense
consciousness.

The question is how mindfulness could suggest a notion of attaining rebirth,
if this works how it might contravene without conflicts between Pure Land and
Chan in the teaching or practice. In this study, mindfulness and consciousness
theory are interfaced in clarification. Exploring this question sheds lights on the
thought and belief of Rebirth not only in Buddhism itself but also shown the close
rapport between Confucian and Buddhist in the Late Ming.