Fourth [Essay For] Arising [Of] Faith [In] Pure Land
 Similarities [And] Differences [Between] Buddhist [And] Confucian Teachings
[There are] those Confucians, perhaps with [claims that some] disciples of Śākya[muni Buddha are] without precepts’ [prohibitory] practices, thus slighting his teachings, and because [of this], with not [them] believing [in] Pure Land. [This] is not reasonable.
How can [there be] with Taoist priests not worthy then slighting Lǎozi, [with] scholarly persons not worthy then slighting Kǒngzǐ [i.e. Confucius]? [As] those wise [will] still not with [other] persons’ [other inadequacies] reject [their] words, moreover, [how] can [they] with their disciples then slight their teachings?
[The] teachings of Śākya[muni Buddha], has worldly Dharma, [and] has world-transcending Dharma. His worldly Dharma with our Confucian [teachings] that [are the] same, cannot [be] detailedly counted [here], for the time being raising [some] great [similarities to] speak of [them only]. [The] reason why Śākya[muni Buddha] diligently taught [the] world’s people, [is] without that not [for] prohibiting [of] evil [and] exhorting [of] good, and [of] our Confucian [teachings], how can [they] not [be for] prohibiting [of] evil [and] exhorting [of] good [too]?
Further, with [the following], presently speaking [of] them, [the] Buddha [has teachings] with killing lives, stealing [and] sexual misconduct as [the] body’s three [evil] karmas [恶业], and Kǒngzǐ said, ‘conquer [the] cruel [by] eliminating killing’ [i.e. with reforming of the brutal, end capital punishment]. [As a] poet [also] said, ‘King Wén’s virtue reached birds, beasts [and] insects’, how can these not [be] prohibiting [of] killing? [On prohibiting of] stealing, [as this is] certain, [it is] not in that said [here].
Kǒngzǐ said, ‘I [have] yet [to] see those fond [of] virtue like [those] fond [of] sex.’ [As] poets mock [those] not fond [of] virtue yet pleased [with] beauty [and] sex [too], how can these not [be] prohibiting [of] sexual misconduct?
[The] Buddha [was] with [teachings on] false speech, flowery speech, double-tongued [speech and] harsh speech as [the] mouth’s four [evil] karmas. [As] Kǒngzǐ said, ‘[Being a] human yet without trustworthiness, not known [is how] this [is] possible’, how [is this] not prohibiting [of] false speech?
Saying, ‘[With] pleasing speech [and] pretentious countenance, few [are] benevolent’, how [is this] not prohibiting [of] flowery speech too?
[As the] Shū[jīng]《书经》says, ‘You [should be] without face [to face] complying, [yet] behind having [critical] speech’, how [is this] not prohibiting [of] double-tongued [speech] too?
[On] harsh speech that [is] called [the] voice of hatred [and] anger, [that has] still yet [to] reach [that] of obscene language, [As] Xúnzi said, ‘Of speech [that] injures people, [their harms are] deeper than spears [and] halberds’, [this] is not yet once not prohibiting [the] mouth of hatred [and] anger too.
[The] Buddha [was] also with [teachings on] greed, hatred [and] ignorance as [the] mind’s three [evil] karmas. [As] Kǒngzǐ said, ‘[When] seeing gains, contemplate righteousness’, [this] is then prohibiting [of] greed. Saying, ‘Bóyí [and] Shūqí [did] not remember old evils’ [i.e. not have grievances or bear grudges], [this] is then prohibiting [of] hatred. Saying, ‘[Those] confused yet not learning, people [like] these [are] as [the] lowliest’, [this] is then prohibiting [of] ignorance. Due [to] this speaking of [them], Confucian [teachings and] Śākya[muni Buddha’s teachings are] not yet once not [the] same too.
That not [the] same, [is that the] Confucian teachings only stop at worldly Dharma, [while] Śākya[muni Buddha’s teachings] also have world-transcending Dharma. Confucian teachings stop at worldly Dharma, thus only speaking [of] one lifetime, then [with] ‘return to heaven’ [if there is much good karma]. Śākya[muni Buddha’s teachings] also have world-transcending Dharma, thus [with] knowing [of past] accumulated lives, and seeing [of] sentient beings’ beginnings [and] endings of karmic conditions. These [are] those not [the] same only.
Desiring [to] know of Śākya[muni Buddha’s teachings’ excellence, [there] must [be] study [of the] Śūraṅgama [Sūtra], Laṅkāvatāra [Sūtra], Complete Awakening [Sūtra, the] Sūtra [Of] That Asked [By The] Bodhisattva Without Hindrances’ Obstacles [i.e. Sarvanivāraṇaviṣkambhin], and knowing [of the] principles of [the] Vajra [Sūtra].
Yet able [to know] thus, yet persistently concealing [one’s] mistaking [of] them, [as this] then [is] Kǒngzǐ’s so-called, ‘Those not knowing yet [with] making of [assumptions]’, [how] can [this] not [be] prohibited? [If] truly [knowing] thus, then [are] Śākya[muni Buddha’s teachings] as [those] believable. [On] his speaking [of] Pure Land, how can [it] not [be] believed? [Of] so-called world-transcending Dharma, [as the] Pure Land [teachings are] those especially essential, [he] could not [be with them] not exhorted.
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
 That The Buddha Said Cannot Be Presently Not Seen Then Not Believed
 Mistakes Of Impractically Speaking Of The Profoundly Wonderful While Denying There Is Pure Land
Lóngshū’s Pure Land Text:
 First Scroll: Nine Essays On Arising Of Faith In Pure Land, etc.