以身拜口持意念修行最得力
Cultivating With Body Prostrating, Mouth Upholding [And] Mind Mindful [Is] Most Efficient
念佛虽贵心念，亦不可废口诵。以身口意三，互相资助。
[Of] mindfulness [of] Buddha, although [it] values mental mindfulness, [it] also cannot abandon verbal recitation [unless inconvenient, sick, tired, mute or weak]. With body, mouth [and] mind, [they] provide support [to] one another.
[Note 1: Without sincere mental mindfulness as the core, practice using only the body and/or mouth is still inadequate, although verbal and/or physical practice can help to nurture sincerity. In public or with others around, it might be inconvenient to practise verbally. When old, sick, tired or dying, one might be too weak to practise verbally too. It is also impossible for the mute to practise verbally. When practising for long periods, it can be practical to conserve energy too. In these circumstances, mental mindfulness that does not reduce in sincerity will do.]
If [the] mind [is] able [to] recollect [and be] mindful, [with the] body not prostrating reverently, [and the] mouth not upholding [by] reciting, [it is] likewise difficult [to] attain benefits [fully].
[Note 2: With more involvement of body, mouth and mind, there will be more benefits attained quickly, as mindfulness is expressed more fully.]
世之举重物者，尚须以声相助，况欲摄心以证三昧者乎。
Those of [the] world lifting heavy objects, still need [to ‘grunt’] with sounds [for] support, moreover those desiring [to] gather [the] mind, with realising [of] Samādhi.
[Note 3: As an analogy, when there is exerting of physical strength, such as during weight-lifting, it is natural that grunting helps to express and facilitate the effort. It is proven that grunting will boost performance. Likewise, verbal mindfulness helps to facilitate the expression of sincerity and diligence. Of course, this should be practised ideally calmly and clearly, not as strenuous grunting.]
Therefore, [the] Great Collection Sūtra says, ‘[With] great mindfulness sees [a] great Buddha, [and with] little mindfulness see [a] little Buddha.’
古德谓：「大声念，则所见之佛身大。小声念，则所见之佛身小耳。」
Ancient virtuous [ones] say, ‘[With a] loud voice reciting, then is that seen Buddha’s body great. [With a] soft voice reciting, then [is] that seen Buddha’s body little.’
[Note 4: While greater mindfulness is generally equivalent to louder recitation, the Great Master also taught (in the first Related Article below), that ‘With a great heart (or mind) mindful (i.e. even if silently; verbally in the mind), then is that seen Buddha’s body great. With great Bodhi Mind (i.e. Bodhicitta) mindful of the Buddha, then can be seen is the Buddha’s supremely wonderful manifestation body or reward body.’ (大心念，则所见之佛身大。以大菩提心念佛，则便可见佛胜妙应身或报身耳。)]
而具缚凡夫，心多昏散。若不假身口礼诵之力，则欲得一心，末由也已。
Yet, [as] completely bound ordinary beings, [have] minds mostly confused [and] scattered, if not relying on [the] power of body [and] mouth, prostrating [and] reciting, then desiring attaining [of] wholeheartedness, yet to have [are those who] comply with [this].
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
(复濮大凡居士书)
(Reply Letter [To] Layperson Pú Dàfán)
Namo Amituofo : Translation and notes by Shen Shi’an
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