至于念佛，心难归一，当摄心切念，自能归一。
As for Nianfo [practice of mindfulness of the name of Amitabha Buddha – “Amituofo”], if the mind is difficult to be unified as one [without being scattered, you] should gather in the mind with sincere mindfulness [of Amituofo’s name], which will naturally be able to unify it as one [to be wholehearted (and thus single-minded) without being scattered (一心不乱)].
摄心之法，莫先于至诚恳切。心不至诚，欲摄莫由。
The method to gather in the mind, is none other than to first have utmost sincerity [and earnestness. For if the] mind is not utmost sincere, [even if] desiring to gather it, there is no way.
既至诚已，犹未纯一，当摄耳谛听。无论出声、默念，皆须念从心起，声从口出，音从耳入。
If with utmost sincerity already, but yet to be purely singular [in mindfulness, you] should gather in the ears with attentive listening. Regardless of aloud or silent recitation [during Nianfo], all must be recitation that arises from [the utmost sincere] mind, with the voice from the mouth exiting, and its sound from the ears entering.
（默念虽不动口，然意地之中亦仍有口念之相。）
(For silent recitation, although there is no opening of the mouth to recite, however, within the mind ground, there is still also the “form” of the mouth reciting [and thus the mental sound that exits for entering the mental ears].) [However, there is no need to visualise this, as you should only sincerely recite and sincerely listen to your sincere recitation.]
心口念得清清楚楚，耳根听得清清楚楚，如是摄心，妄念自息矣。
With the mind [and thus the] mouth reciting very clearly, and the ear root listening very clearly, thus gathered is the mind, and false [or stray] thoughts will naturally cease.
如或犹涌妄波，即用十念记数，则全心力量，施于一声佛号，虽欲起妄，力不暇及。此摄心念佛之究竟妙法，在昔宏净土者，尚未谈及。以人根尚利，不须如此，便能归一故耳。光以心难制伏，方识此法之妙。盖屡试屡验，非率尔臆说，愿与天下后世钝根者共之，令万修万人去耳。所谓十念记数者，当念佛时，从一句至十句，须念得分明，仍须记得分明。至十句已，又须从一句至十句念，不可二十、三十。随念随记，不可掐珠，唯凭心记。若十句直记为难，或分为两气，则从一至五，从六至十。若又费力，当从一至三，从四至六，从七至十，作三气念。念得清楚，记得清楚，听得清楚，妄念无处着脚，一心不乱，久当自得耳。须知此之十念，与晨朝十念，摄妄则同，用功大异。晨朝十念，尽一口气为一念，不论佛数多少，此以一句佛为一念。彼唯晨朝十念则可，若二十、三十，则伤气成病。此则念一句佛，心知一句。念十句佛，心知十句。从一至十，从一至十，纵日念数万，皆如是记。不但去妄，最能养神。随快随慢，了无滞碍。从朝至暮，无不相宜。较彼掐珠记数者，利益天殊。彼则身劳而神动，此则身逸而心安。但作事时，或难记数，则恳切直念。作事既了，仍复摄心记数。则憧憧往来者，朋从于专注一境之佛号中矣。大势至谓：“都摄六根，净念相继，得三摩地，斯为第一。”利根则不须论，若吾辈之钝根，舍此十念记数之法，欲都摄六根，净念相继，大难大难。又须知此摄心念佛之法，乃即浅即深，即小即大之不思议法。但当仰信佛言，切勿以己见不及，遂生疑惑，致多劫善根，由兹中丧，不能究竟亲获实益，为可哀也。掐珠念佛，唯宜行住二时。若静坐养神，由手动故，神不能安，久则受病。此十念记数，行住坐卧皆无不宜。（正）复高邵麟书四
– 净土宗十三祖印光大师
(复高邵麟书四)
– Pure Land Tradition’s 13th Patriarch Great Master Yinguang
(Fourth reply letter to Gao Shaolin)
Summary: To gather in (or calm and concentrate) the mind to prevent scatteredness (due to having stray thoughts), there should be utmost sincere (wholehearted) reciting and listening to one’s own Nianfo, be it aloud or silent.
相关文章
Related Article:
[Next Section]: The Method Of Ten Recitations With Counting & The Method Of Early Morning’s Ten Recitations
https://purelanders.com/2019/08/31/the-method-of-ten-recitations-with-counting-n-the-method-of-early-mornings-ten-recitations
