([These] words, although simple [and] straightforward, [their] meanings originate [from the] Buddhist sūtras. If willing [to] rely [on them for] practice, their benefits [are] boundless.) (21st year of the People’s Republic [Of China] [1932 C.E.])
Brief Description [Of] Faith, Aspiration [And] Practice
[Of the] Pure Land Dharma Door, [all sentient beings of the] three [spiritual] roots [i.e. high, medium and low], [are] universally gathered, [with the] sharp [and] dull all received. [It is] thus [taught by the] Thus Come [One, as the] great Dharma universally for all higher noble [and] lower ordinary [beings, to] enable them [to], within this life, immediately [be] liberated [from the cycle of] birth [and] death. Of this, not [having] faith [and] not cultivating, how [is this] not pitiful?
This Dharma door [is] with Faith, Aspiration [and] Practice, [these] three Dharma [teachings] as [its] principles.
[On] ‘Faith’, thus [is it]  Faith [that] I [in] this [Sahā] World am suffering,  Faith [that the Pure] Land [Of] Ultimate Bliss is bliss,  Faith [that] I am [an] ordinary being [overwhelmed by negative] karma’s power, [who is] definitely not able [to] rely [on] Self-power [only, to] sever confusions [and] realise [the] truth, [to be] liberated [from the cycle of] birth [and] death,  Faith [that] Amitā[bha] Buddha has great vows, [that] if [there] are sentient beings mindful [of the] Buddha’s name [阿弥陀佛: Āmítuófó], seeking birth [in his] Buddha Land, when these people approach life’s end, [the] Buddha [will] definitely approach [with] loving-kindness [to] receive [and] guide [them], to enable birth [in his] Western [Pure Land].
[On] ‘Aspiration’, thus [is it] Aspiration [to] swiftly depart [from] this suffering world, [and] Aspiration [to] swiftly [be] reborn [in] that Land [Of] Ultimate Bliss.
[On] ‘Practice’, thus [is it to, with] utmost sincerity [and] earnestness, constantly recite ‘Námó Āmítuófó’ [i.e. Homage To (And Refuge For Life In) Amitā(bha) Buddha], at all times [from moment to moment], not causing [it to be] temporarily forgotten. [In the] morning [and] evening before [the] Buddha prostrating [and] reciting, according [to] one’s own leisure [and] busyness, establish [a] chanting schedule [for more sincere regular practice]. Besides this, thus walking, standing, sitting [and] lying down, and [when] doing matters [that do] not need [the] attentive mind, [these are] all good [times for] recitation. When [about to] sleep, [there] should [be] silent recitation, [as it is] not suitable [for reciting] aloud, suitable [to] only recite [the] four words [of] ‘Āmítuófó’, to avoid [having] words [being] many [and] difficult [to] recite.
If clothes [are] not orderly, or bathing, toileting (then defecating), or [having] arrived [at] unclean places, all [should have] silent recitation. Silent recitation’s meritorious virtues [are the] same, [while reciting] aloud with ceremoniousness [is] not suitable. Regardless [of] loud recitation, soft recitation, vajra recitation (having sound yet [with] bystanders not hearing [it]) [or] within [the] mind [with] silent recitation, all must [be] in [the] mind reciting clearly, in [the] mouth reciting clearly, [with the] ears within listening clearly. In this way, then [will the] mind not [to the] external run, false thoughts gradually cease, [and] Buddha mindfulness [be] gradually purified, [with] meritorious virtues [that are the] greatest.
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
(One Letter [As A] Common Reply)
Namo Amituofo : Translation by Shen Shi’an
The First Principle: With Harmonious Human Relationships, To The Utmost Fulfil Responsibilities, With The Mind And The Path Together
One Letter As A Common Reply