十念记数法与晨朝十念法
[The] Method [Of] Ten Recitations [With] Counting And [The] Method [Of] Early Morning’s Ten Recitations
摄心妙法
Gathering [The] Mind’s Wonderful Method
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。
If perhaps, still [with] rising [of] false [i.e. stray] thoughts [like] waves, then use [the Method Of] Ten Recitations [With] Counting. Then [with the] entire mind’s power, given to [this] one recitation [of the] Buddha’s name [i.e. Āmítuófó (阿弥陀佛], although if giving rise [to] false [thoughts, the mind’s] power [will] not have time [to] catch up [with them].
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。
[On] this ultimately wonderful method of gathering [the] mind [to] recite [the] Buddha[‘s name], those in [the] past [who] propagated [the] Pure Land [teachings, have] not yet talked about [it]. With [those] persons’ roots fairly sharp, [they do] not need [to practise] in this way, [to] then [be] able [to] return [their minds to be] one thus.
光以心难制伏，方识此法之妙。盖屡试屡验，非率尔臆说。
[Yìn]guāng, with [his] mind difficult [to] subdue [and control], then recognised [the] wonders [of] this method. Why not repeatedly try [and] repeatedly examine [this, and] not hastily rely on [my] statement?
愿与天下后世钝根者共之，令万修万人去耳。
May [I], with those [of the] world’s later generations [with] dull roots share this, [to] enable, ten thousand cultivators [of] ten thousand persons [to] go [to Pure Land].
十念记数法
Method [Of] Ten Recitations [With] Counting
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。
[For] that so-called [Method Of] Ten Recitations [With] Counting (十念记数法), when reciting [the] Buddha[‘s name, there] should [be] from one line reaching ten lines, [that] must [be] recited distinctly [and] clearly, [which] still must [be] counted distinctly [and] clearly.
[Note 2: This is reciting in this repeated sequence of, ‘(In each breath): ‘Āmítuófó-1, Āmítuófó-2, Āmítuófó-3, Āmítuófó-4, Āmítuófó-5, Āmítuófó-6, Āmítuófó-7, Āmítuófó-8, Āmítuófó-9, Āmítuófó-10.’
This counting is used as a structure for the Buddha’s name to hang on to, to prevent straying off. Ten recitations is used in the structure following Āmítuófó’s 18th Vow which mentioned connecting to him within ten mindful thoughts with (profound) Faith and (sincere) Aspiration. When there is no more straying off, the structure can be dropped. For those able to recite sincerely and continually already, this structure is not needed. In pure recitation, there is just sincere recitation, with no need to count at all.]
至十句已，又须从一句至十句念，不可二十、三十。
Reaching ten lines already, [there] again must [be] from one line reaching ten lines reciting. [There] must not [be to] twenty [or] thirty [counted].
随念随记，不可掐珠，唯凭心记。
According [to that] recited, according [to that] counted, [there] must not [be] clutching [of] beads, only relying on [the] mind [to] count.
若十句直记为难，或分为两气，则从一至五，从六至十。
If [with] ten lines directly counted [in one breath] is difficult, perhaps divide as two breaths, then from one reaching five [lines, then] from six reaching ten [lines].
[Note 3: This is reciting in the repeated sequence of, ‘(In the first breath): Āmítuófó-1, Āmítuófó-2, Āmítuófó-3, Āmítuófó-4, Āmítuófó-5. (In the second breath): Āmítuófó-6, Āmítuófó-7, Āmítuófó-8, Āmítuófó-9, Āmítuófó-10.’]
若又费力，当从一至三，从四至六，从七至十，作三气念。
If [this] also [expends] great efforts, [there] should [be], from one reaching three [lines, then] from four reaching six [lines, then] from seven reaching ten [lines], taking three breaths [when] reciting.
[Note 4: This is reciting in the repeated sequence of, ‘(In the first breath): Āmítuófó-1, Āmítuófó-2, Āmítuófó-3. (In the second breath): Āmítuófó-4, Āmítuófó-5, Āmítuófó-6. (In the third breath): Āmítuófó-7, Āmítuófó-8, Āmítuófó-9, Āmítuófó-10.’]
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。
[With] reciting clearly, counting clearly, [and] listening clearly, false thoughts [are] without places [to] put [their] ‘feet’. Wholeheartedness without [being] scattered, over time, will naturally [be] attained.
须知此之十念，与晨朝十念，摄妄则同，用功大异。
[It] must [be] known [that] of these ten recitations, with [the Method Of] Early Morning’s Ten Recitations, [for] gathering [in] false [thoughts, are] then [the] same [in effect, but in] using [of] efforts, [are with] great differences.
晨朝十念法
Method [Of] Early Morning’s Ten Recitations
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。
[For the Method Of] Early Morning’s Ten Recitations (晨朝十念法), [it is with those recitations to the] end [of] one breath as one recitation. Regardless [of the] Buddha[‘s name’s] number [being with] many [or] few [recitations, with] this regarded as one line [of the] Buddha[‘s name], as one recitation.
彼唯晨朝十念则可，若二十、三十，则伤气成病。
[With] that [practised] only [in] early morning [for] ten recitations, [it is] then suitable. If [for] twenty [or] thirty [recitations, this will] then harm vitality [i.e. qì] [to] become sickness.
此则念一句佛，心知一句。念十句佛，心知十句。
This then, [is with] reciting one line [of the] Buddha[‘s name, with the] mind knowing [there is] one line. Reciting ten lines [of the] Buddha[‘s name, with the] mind knowing [there are] ten lines.
从一至十，从一至十，纵日念数万，皆如是记。
From one reaching ten [lines], from one reaching ten [lines], even if [in one] day reciting several tens [of] thousands [of lines], all like this counting.
不但去妄，最能养神。
Not only [for] removing false [thoughts, this is] most skilful [for] resting [the] mind.
随快随慢，了无滞碍。从朝至暮，无不相宜。
Complying with [that] fast [and] complying with [that] slow, completely without obstruction. From dawn until dusk, without [when] not suitable.
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。
Comparing that [with] those clutching beads [to] count, [the] benefits [have] differences [far apart, like the] sky [and the earth]. That then, [is with the] body toiling and [the] mind moving. This then, [is with the] body leisurely and [the] mind peaceful.
但作事时，或难记数，则恳切直念。作事既了，仍复摄心记数。
Only when doing matters, [then] perhaps difficult [to have] counting, then sincerely [and] directly reciting. [With] doing [of] matters already completed, yet again gather [the] mind [with] counting.
则憧憧往来者，朋从于专注一境之佛号中矣。
Then, [with] those to and fro, going [and] coming, friends [can] accompany one another for focused attention on [the] one realm of [the] Buddha’s name within.
都摄六根，净念相继
Gathering All Six Roots, [With] Pure Mindfulness [In] Continuous Succession
大势至谓：「都摄六根，净念相继，得三摩地，斯为第一」。
[As] Great Power Arrived [Bodhisattva] said, ‘Gathering all six roots, [with] pure mindfulness [in] continuous succession, [to] attain samādhi, this is [the] foremost.’
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。
[For those with] sharp roots, then not needing discussion. If [for] those [of] us [with] dull roots, abandoning this Method [Of] Ten Recitations [With] Counting, [if] desiring [to] ‘gather all six roots, [with] pure mindfulness [in] continuous succession’, [this is] greatly difficult, greatly difficult.
又须知此摄心念佛之法，乃即浅即深，即小即大之不思议法。
[It] also must [be] known [that] this method of gathering [the] mind [to] recite [the] Buddha[‘s name, is] thus the same [for that] shallow, the same [for that] deep, the same [for that] small, [and] the same [for that] great, [as] that inconceivable method.
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。
[You] should only rely on faith [in the] Buddha’s words, [and] absolutely not with [your] own views not up to [par], thereupon give rise [to] doubts [and] confusions, leading [to] many kalpas’ good roots, due [to] these within, [to be] lost, not able [to], in the end, personally obtain true benefits, as [those] sorrowful.
掐珠
Clutching [Of] Beads
掐珠念佛，唯宜行住二时。
Clutching beads [when] reciting Buddha[‘s name, is] only suitable [for] walking [and] standing, [these] two times.
若静坐养神，由手动故，神不能安，久则受病。
If quietly sitting [and] resting [the] mind, due [to the] hand moving thus, [the] mind [will] not [be] able [to have] peace. Over a long time, then receiving sickness.
姿势与声量
Postures And Volume
此十念记数，行住坐卧皆无不宜。
[On] this [Method Of] Ten Recitations [With] Counting, [when in the postures of] walking, standing, sitting [and] lying down, all [are] without [that] not suitable.
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《印光法师文钞》（正编）：复高邵麟书四；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Fourth Reply Letter [To] Gāo Shàolín;
印光大师文钞菁华录（第六十一）：三、示修持方法：甲、示念佛方法（第九则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (61st Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: First, Guidance [On] Mindfulness [Of] Buddha’s Methods (9th Short Section)
[Ref: #61 / 3.1.9]
卧时只宜默念，不可出声。
When lying down, [it is] only suitable [to have] silent (i.e. mental) recitation. [There] must not [be] verbal [recitation].
若出声，一则不恭，二则伤气。
If [with] verbal [recitation], first then, [is it] not reverent, second then, [is it] harmful [for] vitality.
即生了脱之门
[The] Door Of Liberation [In This] Immediate Life
居士以年将半百，身系樊笼，素未参寻知识。
[The] layperson, with [your] years [that] will [be crossing] half [of a] hundred, [with your] body ‘imprisoned’ [like in a] bird cage, [you] usually [do] not consult [and] seek [good-]knowing friends.
倘欲即生了脱，但当专主净土一门。
If desiring [to, in this] immediate life [be] liberated, [there] only should [be] focus mainly [on] Pure Land, [this] one [Dharma] Door.
《金刚》《法华》，且先置之度外。待净土大通，一心已得后，再行研究不晚也。
[The] Vajra [Sūtra], Dharma Flower [Sūtra and other profound teachings, should] temporarily first [be] set aside [from] consideration. Waiting [till the] Pure Land [Dharma Door is] greatly penetrated, [with] wholeheartedness already attained after, again doing research [is still] not late.
若此刻便即从事，恐智力不给，得彼失此。一法未精，二利咸失耳。
If [in] this moment, then immediately undertaking [that], fearing [that if] wisdom’s power [is] not abundant, [then] ‘attaining’ that [and] losing this. [With] one Dharma [Door] yet [to be] proficient, both [sides’] benefits [will] all [be] lost.
Namo Amituofo : Translation and notes by Shen Shi’an
相关典籍
Related Text:
《印光大师文钞菁华录》
Record Of Great Master Yìnguāng’s Collected Writings’ Essence
https://purelanders.com/jinghualu
相关教理
Related Teachings:
[前段]: 如何念佛时断除杂念？
[Preceding Section]: How To Eliminate Mixed Thoughts During Mindfulness Of Buddha?
https://purelanders.com/2017/04/06/how-to-cut-stray-thoughts-during-nianfo
