Sòng [Dynasty’s] Lín’ān Residence’s Rénhé’s Wúqióng
Wúqióng, [was] first as [a] monastic, later returning [to] lay [life], before [and] after [with] two marriages, giving birth [to] two sons.
[Of] butchering, buying [and] selling [meat, he was] without that not done, constantly with people serving [as a] cook. Every [time he] killed chickens, ducks [and] other animals’ lives, with [his] hand held up, [he] called [out], ‘Āmítuófó[‘s] child, [be] well liberated [from] this body [to] go.’ Thereupon killing them, continuously reciting [the] Buddha[‘s name for] several times. Every time [he] cut meat, while cutting meat, [he would] simultaneously recite Āmítuófó[‘s name].
[Note 1: Although it is better to do the calling out and reciting as above, than not at all when killing and cutting animals, it is of course, much better to neither kill nor cut any animal, which creates great evil karma (恶业) while breaking the First (Bodhisattva) Precept. Such ‘practice’ of calling out to instruct, with reciting of the Buddha’s name, does not guarantee every animal will understand, give rise to the Three Provisions in time, and reach Pure Land. In fact, most will not make it this way. (If it is so easy to reach Pure Land, we might as well kill one another while doing the above? Of course not, as this does not make sufficient sense.) Being put through such terrible suffering, the animals are much more likely to cling to their pain, fear and anger, thus having lower rebirths or becoming vengeful spirits (i.e. one’s karmic creditors [冤亲债主]), than to reach Pure Land.]
[He] constantly recited [the] Buddha[‘s name], unceasingly, teaching people within [the] village [to] cultivate repentance, encouraging people [to] recite Āmítuófó[‘s name].
[Note 2: Although it is good to do the above, it is of course, much better to also give up killing and cutting of animals, to more completely cultivate repentance, by no longer creating such great evil karma.]
Later on [one of his] eyes growing [a] tumour, [that was] like [a] chicken’s egg [in] size, [he] thus [became] worried [and] fearful. [He] built a straw hermitage, [to be] separated [from] his wives, [in] day [and] night reciting [the] Buddha[‘s name for] cultivating repentance.
[In] Shàoxīng’s twenty-third year’s [i.e. 1153 C.E.] autumn, [he] told [the] people within [the] village, ‘Qióng, [on the] coming day, [at] Wūshí [i.e. 7 p.m.], [will be] going.’
People all laughed [at] him. Using [his] bowls, basins [and] pots, [he] completely gave [them to other] people.
[The] next day’s night, [he] informed all [his] practitioner friends [and the] old woman serving [the] Buddha [shrine] at home, ‘[As] Qióng’s time [of] going [is] going [to] arrive, [may] all come, [and] with Qióng recite aloud [the] Buddha[‘s name, to] support one another.’
[He] used [his] cotton shirt [and] pawned [it for] wine, [which he] drank completely, then writing [a] verse,
‘Like [this] wine, all [are] emptiness, [if] asking what [is] Chán’s essence, [it is] today cherishing, [the] bright moon [and] cool breeze.’
[Note 3: It is of course better to not crave to consume any intoxicant at all, which breaks the Fifth Precept.He was probably fulfilling one of his last worldly desires when he drank wine, while becoming inspired to write the above, which also expresses his renouncing of intoxicants, with realising of the impermanent and unsubstantial nature of the ‘happiness’ they bring. He also reminded all to treasure what is present in the moment, also because it is impermanent and unsubstantial. What most important though, it to know how to attain that which is permanent and substantial – Buddhahood, via reaching Pure Land.]
Upright seated [with] joined palms, [he] recited [the] Buddha[‘s name]. Calling once, ‘[The] Buddha [has] come’, then departing [to] go.
Sòng [Dynasty’s] Wáng Rìxiū
Lóngshū’s Pure Land Text:
Fifth Scroll: Thirty Essays [On] Deeds [Of] Connection [And] Response
Namo Amituofo : Translation and notes by Shen Shi’an
 Sòng Dynasty’s Tánzhōu’s Huáng Who Forges Ironware
 Sòng Dynasty’s King Jīng’s Madam
Lóngshū’s Pure Land Text:
 Fifth Scroll: Thirty Essays On Deeds Of Connection And Response