一念常念，一听常听，阿弥陀佛，皆有功德
[166] Once And Constantly, Reciting And Hearing Āmítuófó[‘s Name], All Have Meritorious Virtues
念佛一事，约现生得利益，必须要至诚恳切常念。
[On] mindfulness [of] Buddha, [this] one practice, [if] restricting [to, in this] present life attaining benefits, [there] must be earnestness [with] utmost sincerity, constantly reciting [the Buddha’s name: Āmítuófó (阿弥陀佛)].
[Note 1: ‘Constantly’ here refers to ‘regularly and frequently, as often as possible’, which includes having scheduled (i.e. committed) practice and ‘random’ practice, which is whenever the mind is free.]
若种善根，虽戏玩而念一句，亦于后世定有因此善根，而发起修持者。
If planting good roots, although playing around, then reciting one line, also in [a] future life definitely has, because [of] this good root, those then giving rise [to] practice.
[Note 2: Even reciting the Buddha’s name once in jest, with little or no reverence creates karmic affinity with the Buddha and his related Dharma practice.]
故古人大建塔庙，欲一切人见之而种善根。此一句佛，在八识田中，永久不灭。
Thus, ancient people greatly built pagodas, desiring all people [who] see them, [to] then plant good roots. This one line [of the] Buddha[‘s name], within [the] eighth consciousness’ field, [is] everlasting [and] indestructible.
[Note 3: Among other purposes, such as storing the relics and remains of Dharma practitioners (including the Buddha) for reverence and commemoration, stūpas serve as reverent reminders of the reality and possibility of reaching the peak of enlightenment.]
[Note 4: The eight consciousnesses include the first six consciousnesses (六识) of the eyes, ears, nose, tongue, body and mind (眼识、耳识、鼻识、舌识、身识、意识), the seventh mānas consciousness (末那识) and the eighth ālaya consciousness (阿赖耶识). The sixth consciousness has cognition of that sensed via the first five consciousnesses, while the seventh consciousness has thought (or mental processing) about that cognised. The seventh consciousness habitually localises experiences with thinking, while universalising experiences with intuitively but subjective perception based on the eighth consciousness. The eighth consciousness stores all our experiences and karmic seeds, and is what takes rebirth. Functioning as a to and fro buffer (or bridge) between the first six consciousnesses and the eighth, the seventh consciousness creates the illusion of ‘self’ that is attached to.)]
[Note 5: The karmic seed of the Buddha’s name once experienced is planted stored in the eighth consciousness’ field forever. When with supportive conditions (助缘), it will grow to bear fruit in the future, sooner or later, including by inspiring further mindfulness of the Buddha, for rebirth in his Pure Land.]
是知肯念佛固好。不肯念，为彼说，彼听得佛号，亦种善根。听久则亦有大功德。
[It should] be known [that being] willing [to be] mindful [of the] Buddha[‘s name is] certainly good. [If] not willing [to be] mindful, for others speaking, [for] others [to] attain hearing [of the] Buddha’s name, also plants good roots. [Having] heard [it for] long, then also has great meritorious virtues.
[Note 6: The more hearing there is, of the Buddha’s name, the more firmly planted will the seed of affinity with the Buddha be, thus with greater assurance that it will grow to bear fruit, sooner than later. Of course, when conditions are available, there should be skilful and gradual guiding of those hearing the Buddha’s name to understand the principles of mindfulness of Buddha too. This will offer supportive conditions for their seeds to sprout more efficiently.]
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》（三编）：复张朝觉书；
Dharma Master Yìnguāng’s Collected Writings (Third Compilation): Reply Letter [To] Zhāng Cháojué;
印光大师文钞菁华录（第一百六十六则）：三、示修持方法：戊、评修持各法（第二十九则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (166th Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: Fifth, Reviews [On] Practices’ Each Method (29th Short Section)
[Ref: #166 / 3.5.29]
Namo Amituofo : Translation and notes by Shen Shi’an
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