Having Ten Parts [Of] Reverence, Eliminates Ten Parts [Of] Transgressive Karmas, [And] Increases Ten Parts [Of] Blessings [And] Wisdom
[The] one method [of] mindfulness [of] Buddha, [is] thus [a] Dharma [Door of] utmost simplicity [and] utmost easiness, [with] utmost vastness [and] utmost greatness. [There] must [be the] utmost of earnest sincerity [with] single-mindedness, then able [to have] connection [and] response [for] mutual interaction, [in this] present life personally obtaining true benefits.
[Note 1: The Dharma Door Of Mindfulness Of Buddha (念佛法门) is simple yet complete, easy yet profound, vast with its scope of practitioners, and great with its results of practice.]
[Note 2: ‘Utmost earnest sincerity with single-mindedness’ is wholeheartedness (一心), for connection with the Buddha, for responses from him.]
[(On the] night of Great Master Yìnguāng’s manifestation (of) passing away, (to) Master Zhēndá (and) others, (he) said, ‘(The) Pure Dharma Door, (is) without (any) other unusual (or) special requisite. Only needing earnestness (with) utmost sincerity (in mindfulness of the Buddha’s name [Āmítuófó: 阿弥陀佛], with which there is) none not receiving (the) Buddha’s reception (and) guidance, (to) bring (one’s evil) karma (along, to be) reborn (in his Pure Land).’ (See Collection [On] Eternal Reminiscences)]
[Note 3: ‘Earnestness with utmost sincerity’ is also wholeheartedness.]
[Note 4: Any amount of evil karma brought to Pure Land will be disabled upon reaching it, where there are no conditions for its ripening, while offering all possible conditions for eliminating it.]
If lazy [and] slack, without [the] least reverence, although planting [a] distant cause [to connect to the Buddha], yet [with the] transgression of [irreverent] slighting, [this] has that [which] cannot [be] imagined. [i.e. too horrible to contemplate].
[Note 5: A distant cause is what will only ripen in a further future life when more supportive conditions (助缘) are available. If with much reverence, there will be an ‘immediate cause’ instead.]
I often say, [that if] desiring [to] attain [the] Buddha’s Dharma’s true benefits, [it] must [be, from] respectful reverence within seeking [them]. Having one part [of] reverence, then eliminates one part [of] transgressive karmas, [and] increases one part [of] blessings [and] wisdom. Having ten parts [of] reverence, then eliminates ten parts [of] transgressive karmas, [and] increases ten parts [of] blessings [and] wisdom. If without reverence, and leading [to irreverent] slighting, then [will] transgressive karmas increase even more, and blessings [and] wisdom decrease even more.
[Note 6: The more reverence there is, the more can transgressive karmas be eliminated, and the more can blessings and wisdom be increased. The less reverence there is, the less can transgressive karmas be eliminated, and the less can blessings and wisdom be increased.]
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
Dharma Master Yìnguāng’s Collected Writings (First Compilation): First Reply Letter [To] Dèng Bóchéng;
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (207th Short Section): 5th [Chapter]: Encouragement [Of The] Mind [To] Dwell [In] Sincerity [And] Reverence (2nd Short Section)
[Ref: #207 / 5.2]
Namo Amituofo : Translation and notes by Shen Shi’an
Record Of Great Master Yìnguāng’s Collected Writings’ Essence