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
