T□nlu□n left home to enter the Buddhist monastic system in W□t□I sh□n when he was fourteen, and studied Buddhist and non-Buddhist scriptures and treatises diligently. He especially liked the Madhyamaka-□□stra (Zh□ngl□n), The □ata-□□stra (B□il□n), the Dv□da□anik□ya-□□stra (Sh□□r m□n l□n), Mah□praj□□p□ramit□-□□stra (D□zh□d□ l□n), as well as Buddhist scriptures corresponding to the meaning of the observing emptiness (k□nggu□n) related to mah□y□na. When he was newly renounced his secular life, he was not a believer of pureland, but a shoclar of K□nggu□n School. Not until his old age when he started the pureland studies, he spent forty years in the apprehension of the essential emptiness of existence. He not only inherited S□ngzh□o emptiness thoughts, but also took N□g□rjuna and Vasubandhu’s thought in. This paper is a study of “Continuity of ten recitations” and Rebirth but Non-rebirth” trying to explore how T□nlu□n use k□nggu□n to develop pureland teaching. First, the paper presents how T□nlu□n elucidated the mediation methods, then explains the Rebirth but Non-rebirth thought from the meaning of k□nggu□n. The continuity of ten recitations is the guidance to direct the sentient being of lower class or the most inferior of the inferior from the evil karma. The rebirth but Non-rebirth is the guidance of the sentient being of higher class as the awakening of the original enlightened mind. There are distinctions between the two. He said in his book review W□ngsh□ng l□nzh□, “Knowing birth as non-birth is the higher class of sentient being. The lower class of sentient being need to make use of ten recitations to achieve rebirth.” Such description clarifies the distinction; two aparted thoughts with close relations; from which relation we see the thought of emptiness in T□nlu□n’s teaching.