Wang Rixiu

Wáng Rìxiū (王日休; d. 1173 CE), also known as Layman Longshu (Longshu jushi 龍舒居士), was a prominent Buddhist layman and scholar-official in the Southern Song known for his writings on Pure Land Buddhism. Longshu's Pure Land Essays (龍舒淨土文, Lóngshū Jìngtǔ Wén) is one of the most prominent pre-modern Pure Land writings by a lay Buddhist scholar. Its teachings and stories became a model for lay Buddhism during the Ming dynasty, and it even influenced Japanese Pure Land Buddhism. However, Wang did not take up the official government position he was initially offered after passing the examinations, and remained focused on his studies. It is a text written in an accessible straight-forward style meant for a broad audience. The work was an instant classic. It was widely printed, achieving a wide audience within a few decades. This is evinced by Zongxiao’s Lebang wenlei, published just shortly after Wang's death, which states that Longshu's treatise "is widely disseminated throughout the empire, and, among those practicing Pure Land, there is no one who has not read it."

While his teachings promote traditional Buddhist practices of non-harming of all beings (including animals) and Buddhist vegetarianism, he also tailors his advice to individual conditions and forms of livelihood. For example, Longshu writes that since farming unavoidably involves harming tiny creatures, farmers should try to avoid as much unnecessary death as possible, repent of the harm caused, constantly recite Amitābha's name, and make a vow to liberate all the small beings one has harmed in this life once one has attained Buddhahood. He writes:Farmers should reflect on themselves, saying, “Despite the fact that farming is the foundation of all occupations, I have nevertheless killed and harmed the lives of numerous minute beings through plowing and planting.” Although this could not be helped, you should attempt to protect all beings to the degree that you are able, repent past misdeeds, constantly recite “Amituo Fo,” and make a great vow, announcing, “After I have seen the Buddha and attained the Way, may I first save all the minute sentient beings whose lives I have taken since engaging in plowing and planting. Next, may I save all the sentient beings, both hated and loved.” Frequently producing this thought, perform recitation upon recitation without cease. When your recitations naturally come to maturation, you will with certainty be reborn in the Realm of Highest Bliss. If you turn to converting others, making them entreat and convert each other, you will obtain karmic recompense in this life, and in the next you will be born in the highest level of the middle grade of pure land. Wang offers similar instructions to other occupations involving killing, like fishermen.

Furthermore, drawing on Confucian morality, Wang does not ask people to abandon the occupations which are necessary for the functioning of society. Instead, Wang recommends repentance and nianfo practice (reciting the Buddha's name), as well as generating the vow that all the sentient beings one has previously killed may attain rebirth in the Pure Land. This teaching made Pure Land practice highly accessible to commoners and lower classes.

Wang's essays also address Buddhist monks and meditation (chan) practitioners. His writings emphasize the difficulty of attaining enlightenment through one's own effort in Zen meditation, noting that "escaping saṃsāra is achieved by only two or three out of a hundred, and even then, Buddhahood remains extremely distant." Wang thus held that the number of people who can attain awakening on their own is extremely small. Because of this, everyone should do some Pure Land practice, so they could be born in the Pure Land after death, where Buddhahood is assured.

Regarding the elite literati class, Wang warns that since such a status is transient, they should not become attached to it, but seek birth in the Pure Land:Among the literati there are those who do not study in any depth but then earn a high degree. There are also those who study in depth, but in the end they are not recommended for office. Since the merit they planted in former lives differs, should not the outcome also differ? Although the reward of fortune may allow one to earn a degree in one’s youth, attain eminence, and achieve great things for a while, it lasts for a while and then expires...Of the extremely high ranking men since ancient times, who is still alive? Better to steal a moment of idleness amidst the bustle. Every morning practice the way of the Western Region when you have a brief period of free time. In this life you can eliminate calamity and accumulate karma. Upon death you will entrust your life to a lotus blossom.