真心念佛，心佛相契
[94] [With The] True Mind Mindful [Of] Buddha, [The] Mind [And] Buddha [Will] Agree [With] Each Other
念佛欲得一心，必须发真实心，为了生死，不为得世人谓我真实修行之名。
[On] mindfulness [of] Buddha, [if] desiring [to] attain wholeheartedness, [there] must [be] giving rise [to the] true mind, [to be] for liberation [from the cycle of] birth [and] death, not for getting [the] world’s people [to] call me [with the] name of [having] true cultivation [of] practice.
[Note 1: The true mind (真实心) is the sincere mind (至心), to practise for reaching Pure Land (净土) for liberation. In mindfulness of Buddha, wholeheartedness (一心), which is the same as the sincere mind, leads to single-mindedness (一心), which is the same as the concentrated mind.
Although wholeheartedness and single-mindedness are from the same Chinese words (一心), there are subtle differences between the two terms in English. Wholeheartedness, which is more emotive in the sense of sincerity, should be emphasized before single-mindedness, which is more rational in the sense of concentration.
This is so as having wholeheartedness first will definitely lead to single-mindedness later (upon connection with the Buddha), while having single-mindedness first might not lead to wholeheartedness later (for connection with the Buddha) if there is no sincerity.]
念时必须字字句句，从心而发，从口而出，从耳而入。
When mindful, [there] must [be with] word [to] word [and] line [to] line [of the Buddha’s name (Āmítuófó: 阿弥陀佛)], from [the sincere] mind then emitting, from [the] mouth then exiting, from [the] ears then entering.
[Note 2: Each character of the Buddha’s name should be sincerely and clearly recited (verbally or mentally), and just as sincerely and clearly heard. If the name is not clearly recited, it will not be clearly heard. This is how proper practice can be self-checked and ensured.]
一句如是，百千万句亦如是。
[With] one line thus, [one] hundred, [one] thousand [and] ten thousand lines also thus.
[Note 3: This is to have pure mindfulness in continuous succession (净念相继) by fastening upon the Buddha’s name, from moment to moment, from thought to thought.]
能如是，则妄念无由而起，心佛自可相契矣。
[If] able [to do] thus, then [will] false [i.e. stray] thoughts [be] without cause [to] then arise, [while the] mind [and the] Buddha naturally can agree [with] each other [to correspond].
[Note 4: With continual pure mindfulness, as it is seamless in nature, no other (defiled) thoughts will be able to arise in between to cause interruption, thus deepening the connection between one’s Buddha-nature (佛性) and the Buddha.]
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）：复周群铮书；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Reply Letter [To] Zhōu Qúnzhēng;
印光大师文钞菁华录（第九十四则）：三、示修持方法：丙、明对治习气（第一则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (94th Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: Third, Clear Remedies [For] Habitual Tendencies (1st Short Section)
[Ref: #94 / 3.3.1]
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
