Translations

Why Ignore Deluded Or Stray Thoughts When Mindful Of Buddha? 念佛时为何不理妄念?

念佛时为何不理妄念?
Why Ignore Deluded [Or Stray] Thoughts When Mindful [Of] Buddha?


[不理妄念,直归念佛]
[(Do) Not Pay Attention (To) Stray Thoughts, (And) Directly Return (To) Mindfulness (Of) Buddha]

【在念佛却】妄想起时,只一个不理,便不会妄上生妄。注:应当直接回归一心念佛。】

When [a] deluded [i.e. false, stray or wandering] thought arises [while practising mindfulness of Āmítuófó’s name (阿弥陀佛), there should] only [be the] one [response of] not paying attention [to it, and there] will then not [be with] arising [of more] deluded [thoughts] upon [that] deluded [thought]. [Note: One should directly return to wholehearted mindfulness of Āmítuófó’s name.]

譬如小人撒赖,若主人不理,彼即无势可乘。若用刚法抵制,彼亦以刚法从事。

For example, [if a] person with little virtue makes a scene [or acts shamelessly], if [the] master does not pay attention, that [person is] then without power to take advantage. If using [a] strong method [to] resist, that [person might] likewise with [a] strong method [retaliate to] deal [with it].

若以柔法安慰,彼必谓主人怕他,又必益加决烈。二者皆损多而益少。

If with [a] yielding method [to] console, that [person] will say [the] master [is] afraid [of] him, [and] again, will all the more [be] determined [to] intensify. Both [will] all [be] harmed much and benefit little.

只置之不见不闻,彼既无势可乘,只得逡(qūn)巡而去。

Only pay no attention, by not seeing [and] not hearing, [and] that [person will] both [be] without power to take advantage, [and] have no alternative, but to retreat and leave.


[先自利,才利他]
[First Benefit Oneself, Then Benefit Others]

汝尚不能自利,何得便筹度利人之事乎?君子思不出乎其位。须知此心虽好,亦是学道之障。

[As] you [are] still not able [to] benefit yourself, how [can you] have time [to] plan matters of delivering [and] benefitting people? Noble persons’ thinking [do] not transcend their positions. [It] should [be] known [that] this mind, although good, likewise is [an] obstacle of learning [and practising the] path.

古人云:「只怕不成佛,勿愁佛不会说法。」汝但自行有得,如神龙一滴水,即可遍洒全国。若非神龙,纵得全江之水,亦无所济矣。

Ancient people say, ‘Only fearing not accomplishing [as a] Buddha, not worrying [as a] Buddha not speaking [the] Dharma.’ You [should] only, [with your] personal practice having [that] attained, like [a] heavenly dragon, [with] one drop [of] water, then able [to] everywhere sprinkle [rain, over the] entire country. If not [like a] heavenly dragon, even if gaining [the] water of [an] entire river, [this] likewise [is] without those aided.


[以念佛知妄止恶]
[With Mindfulness (Of) Buddha Know Deluded (Thoughts To) End Evil]

作恶有因缘。自心,因也。外境,缘也。

Doing [of] evil has cause [and] conditions. One’s mind [is the] cause. External realms [are the] conditions.

若深信因果,知小恶必受大苦。纵遇极大之缘,亦不能作恶。

If [with] profound faith [in] cause [and] effect, knowing [that] small evils [will] definitely receive great suffering, even if meeting those extremely great conditions, [one is] likewise not able [to] do evil.

古今作恶者,皆是信因果心,微弱之所致也。否则外缘再刚烈,亦无如我何。

Those [in] ancient [and] modern [times] doing evil, are all [with the] mind [of] faith [in] cause [and] effect [being] weak as its cause. Otherwise, [with] external conditions even more strong [and] intense, [one is] likewise without [that] in accordance with me.

念佛知有妄,是念佛之好处。若不念佛,汝何由知如是之多妄乎。

[With] mindfulness [of] Buddha, knowing [there] are deluded [thoughts, this] is [the] advantage of mindfulness [of] Buddha. If not mindful [of the] Buddha], you [have] what cause [to] know [you have] thus, those many deluded [thoughts]?

净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《复温光熹居士书一》
(First Reply Letter [To] Layperson Wēn Guāngxī)

Namo Amituofo : Translation and note by Shen Shi’an

Please be mindful of your speech, Amituofo!

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