Lóngshū’s Pure Land Text
 First Scroll: Nine Essays [On] Arising [Of] Faith [In] Pure Land
[As] I, [having] completely read [the] treasury [of] sūtras and all biographical records, [have] obtained their meanings, then for [composing this] ‘Pure Land Text’, [it is] without one word [that is] without that [with] basis, hoping [that there will] not [be those] with [my] person [being] insignificant then neglecting that said. Desiring everyone [to] together know [the Pure Land teachings], thus [are] its words direct and not refined. [As] I [am a] Lóngshū person, [and as in the] world circulating, that [named as a] ‘Pure Land Text’ [is] not one [but many], thus with [the] prefecture’s name differentiating it.
First [Essay For] Arising [Of] Faith [In] Pure Land
 Pure Land Practice Benefits While Living [And] After Dying, [With] Both Worldly [And] World-Transcending Dharma
[Benefits While Living (And) After Dying]
Speaking of Pure Land [practice], many [merits can be] seen among [those with it] in everyday [life], and their other merits [are] only seen after dying. Those not knowing, stop [at] assuming [it is] for [the] matter of after dying only, actually not knowing it has great benefits for while living too. Why thus?
Of that [the] Buddha teach people, [it is] without [that] not good. With that of Confucian teachings [for] teaching people, how [can they be] with differences? [It is] only [with] their names having [those] not [the] same only.
[First Benefit While Living]
Thus, [of] those with [reaching] Pure Land as Aspiration, then seen among those [with its practice] in everyday [life, with their] minds, of that thought, [with their] mouths, of that spoken, [and with their] bodies, of that done, [they are] without [that] not suitable [and] not good.
[Those] good [are] then as noble persons, as great virtuous [ones. In this] present life then [with] humans respecting them, [with] gods blessing them, blessings [and] good fortune can increase, [and] lifespans can [be] lengthened. Due [to] this speaking, then [of] those following words of [the] Buddha, and with [reaching] Pure Land as Aspiration, who says [they are] without benefits while living?
[Second Benefit While Living]
Next, [of] those by karmic conditions seized, then not able [to have] focused Aspiration for this, if those [who] have Aspiration are there [offering guidance (开示) and support-chanting (助念)], likewise can evil conditions, naturally [with] this then reduce, [and] good conditions can naturally [with] this then increase. [With] evil conditions reduced yet not ended, [in the] end definitely reaching cutting [of] that evil, [and with] good conditions increasing yet not ended, [in the] end definitely reaching purity of [that] good.
[With] evil since cut, [and with] good since pure, [if] not as noble persons, then who [are they]? [If] not as great virtuous [ones], then who [are they]? Due [to] this speaking, then [of] those following words of [the] Buddha, and with [reaching] Pure Land as Aspiration, who says [they are] without benefits while living?
[Third Benefit While Living]
Also, next, [there are those] not knowing [the] whereabouts of propriety [and] righteousness, not knowing fear of that [with] punishment, only [with] strength as [that] valuable, [and] only [by] power as hastened. If knowing [to be] with [reaching] Pure Land as Aspiration, then likewise definitely knowing [to] self-reflect and self-chastise, therefore although not able [to] all unite [with] propriety [and] righteousness, [they] likewise [will] definitely [be] near to propriety [and] righteousness. Although not able [to] completely transcend punishment, [they] likewise [will] definitely [be] far from punishment.
[They] can gradually depart [from] regions of small persons [i.e. those of little virtue], and [in the] end, with return of noble persons. [If] mediocre persons [are] those [who] slightly know [the] Buddha’s principles, [the] world [will] definitely see [them] as good persons, [with] this [as] their effect. Due [to] this speaking, then [of] those following words of [the] Buddha, and with [reaching] Pure Land as Aspiration, who says [they are] without benefits while living?
[Worldly (And) World-Transcending Dharma]
Perhaps saying, ‘Following words of Kǒngzǐ [i.e. Confucius], then with [practice of the] Confucian teachings as aspiration, how can [this] not benefit while living? Why must [there be practice of the] Pure Land [teachings]?’
[I] say, ‘This [is] worldly Dharma only, not world-transcending Dharma. Worldly Dharma, then [does] not [have] exit of rebirth. World-transcending Dharma, then directly departs [to] outside of rebirth. Pure Land [practice], since [with] benefitting of [us] while living, also [with] benefitting of [us] after dying, [they are] with these simultaneously worldly [and] world-transcending Dharma thus.’
Sòng [Dynasty’s] Wáng Rìxiū
Lóngshū’s Pure Land Text:
First Scroll: Nine Essays [On] Arising [Of] Faith [In] Pure Land
Namo Amituofo : Translation by Shen Shi’an
Sending These Words To The World’s People
 That Cultivation Is Not Difficult And Does Not Obstruct All Mundane Matters
Using Energy Extremely Little Yet Receiving Merits That Cannot Be Completely Spoken
Lóngshū’s Pure Land Text:
 First Scroll: Nine Essays On Arising Of Faith In Pure Land, etc.