五代以後，淨土信仰成為漢地佛教不同宗派的共同結論，而不廢各宗的教學。而在日本，法然上人的《選擇本願念佛集》建立「除了稱名念佛之外，一切皆拋捨」的觀念，產生深遠的影響。清末海通以後，漢傳淨土行人楊仁山乍見《選擇本願念佛集》，提出了簡要的批評，反映了兩個不同傳統淨土信仰的差異，但雙方的對話並無交集。本文以文獻詮釋的考察法，透過對《選擇本願念佛集》所根據的道綽、善導的觀念的檢視，回溯法然淨土信仰觀點形成的根源，並進而考察法然如何進一步推衍前人的觀念的脈絡，指出其中存在的詮釋學缺陷，以闡明楊仁山評論的深意之所在。最後以「無禪有淨土」定位日本淨土教的模式，指出雖然有詮釋學的缺陷，但它仍然是淨土信仰可以發展出來的應有之義。

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.