念佛能养气调神
[116] Mindfulness [Of] Buddha [Is] Able [To] Conserve Energy [And] Harmonise [The] Spirit
念佛亦养气调神之法，亦参本来面目之法。
Mindfulness [of] Buddha[‘s name is] also [a] method of conserving energy [and] harmonising [the] spirit, also [a] method of investigating [our] original face.
[Note 1: With it primarily being a mental practice, at most also verbal, mindfulness of Buddha conserves much physical energy. With connection to the Buddha’s blessings, there is recharging of energy too, to be energised to continue diligent practice. Thus, with fruitful practice, one does not become tired, and can even become more energetic than usual. As with wholehearted mindfulness is falling away of stray thoughts, it harmonises the mind too. As it aligns to our Buddha-nature (佛性), it also helps us to see our original nature.]
何以言之？吾人之心，常时纷乱。
Why [is] this said? Our minds [are] often ‘numerous’ [and] scattered.
[Note 2: This is the opposite of the singular and focused mind.]
若至诚念佛，则一切杂念妄想，悉皆渐见消灭。
If [with] utmost sincerity mindful [of] Buddha, then [will] all mixed [and] deluded thoughts, all [be] gradually seen [and] eliminated.
[Note 3: The more sincerely mindful one is, the more swiftly will stray thoughts fall away.]
消灭则心归于一，归一则神气自然充畅。
Eliminated then, [with the] mind returning to [be] unified, returning [to be] unified then, [are the] spirit [and] energy naturally abundant [and] smooth.
[Note 4: This is the scattered mind being gathered to become focused, thus with the excess physical and mental energy otherwise dissipated by restless activities conserved and increased.]
汝不知念佛息妄，且试念之，则觉得心中种种妄念皆现。
[If] you [do] not know [that] mindfulness [of] Buddha[‘s name] ceases deluded [thoughts, you should] also try [to be] mindful of [it, to] then feel [that from the] mind within, all kinds [of] deluded thoughts all appear.
[Note 5: This is an invitation to attempt mindfulness of Buddha, to see that what taught here is true.]
若念之久久，自无此种妄念。
If mindful of [Buddha] for a very long time, [you will] naturally [be] without these kinds [of] deluded thoughts.
[Note 6: Practice makes perfect. Again, the more sincere mindfulness of Buddha there is, the less will stray thoughts arise. This is so as the mind can only have one thought in each thought moment. When the thought is the Buddha’s name only, there cannot be another thought in its place. When there is the Buddha’s name from thought to thought, there will be no other thoughts in between. This is how the mind becomes one with the Buddha.]
其最初觉有妄念者，由于念佛之故，方显得心中之妄念，不念佛则不显。
Those [who] first feel [that they] have deluded thoughts, [might think they are] due to mindfulness [of] Buddha thus, then appearing [to] get deluded thoughts within [the] mind, [and when] not mindful [of] Buddha, [with them] then not appearing.
[Note 7: Habitual rising and falling of many stray thoughts that go undetected due to lack of mindfulness in everyday life might be wrongly blamed on mindfulness of Buddha, while it is this practice that reveals and eliminates them.]
譬如屋中，清净无尘，窗孔中透进一线日光，其尘不知有多少。
For example, like within [a] house, [seemingly] pure [and] without dust, [when from a] window opening, one ray of sunlight penetrates [to] enter within, it [is] not known how much dust [will be seen].
[Note 8: Our minds are like the house with usually unseen dust, mistaken to be clean, while the ray of light is like the name of the Buddha, that reveals and eliminates the actual stray thoughts present.]
屋中之尘，由日光显，心中之妄，由念佛显。
That dust within [the] house, due [to] sunlight appears, [while the] deluded [thoughts] within [the] mind, due [to] mindfulness [of] Buddha appear.
[Note 9: It is better to practise eliminating of stray thoughts now, than to possibly be overwhelmed by them later or habitually.]
若常念佛，心自清净。
If often mindful [of] Buddha, [the] mind [will] naturally [become] pure.
[Note 10: The more mindfulness of Buddha there is, the more mindful will one be generally, leading to less arising of stray thoughts, even when not mindful of Buddha.]
孔子慕尧舜周公之道，念念不忘，故见尧于羹，见舜于墙，见周公于梦。此常时忆念，与念佛何异？
Kǒngzi admired [the] paths of [Emperor] Yáo, [Emperor] Shùn [and] Duke Zhōu, [from] thought [to] thought not forgetting [them], thus seeing Yáo in [his] stew, seeing Shùn on [a] wall, [and] seeing Duke Zhōu in [a] dream. These frequent recollection [and] mindfulness, with mindfulness [of] Buddha, [have] what difference?
[Note 11: As taught in The Great Buddha Crown’s Śūraṅgama Sūtra’s Section On Great Power Arrived Bodhisattva’s Perfect Penetration With Mindfulness Of Buddha《大佛顶首楞严经大势至菩萨念佛圆通章》, ‘If sentient beings’ minds, recollect [Amitā(bha)] Buddha, or are mindful of the Buddha[‘s name: “Āmítuófó” (阿弥陀佛)], manifesting in the present or in the future, they will definitely see the Buddha, with the Buddha not far away.’ (若众生心，忆佛念佛，现前当来，必定见佛，去佛不远。)]
佛以众生之心口，由烦恼惑业致成染污。以南无阿弥陀佛之洪名圣号，令其心口称念。
[The] Buddha regards [the] minds [and] mouths of sentient beings, [to be] due [to] afflictions [and] confused karmas, caused [to] be contaminated. With [the] great name, [the] sacred name of ‘Námó Āmítuófó’, leading their minds [and] mouths [to] recite [it].
[Note 12: As the mind, which expresses words with the mouth, can only have one thought in each moment, with mindful recitation of the Buddha’s name, the afflictions and confused karmas are subdued in the same moment.]
如染香人，身有香气。念之久久，业消智朗，障尽福崇。自心本具之佛性，自可显现。
Like persons perfumed [by] incense, [whose] bodies have fragrance. [With] mindfulness [of] it for a very long time, [will evil] karmas [be] eliminated [and] wisdom [be] bright, obstacles end [and] blessings flourish. One’s mind’s that originally possessed Buddha-nature, can naturally appear.
[Note 13: The first line is also from The Great Buddha Crown’s Śūraṅgama Sūtra’s Section On Great Power Arrived Bodhisattva’s Perfect Penetration With Mindfulness Of Buddha《大佛顶首楞严经大势至菩萨念佛圆通章》. As mindfulness of Buddha has immeasurable meritorious virtues, it eliminates evil karmas and increases blessings, thus ending karmic obstacles (业障) and ‘opening wisdom’ (开智慧).]
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）：复冯不疚书；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Reply Letter [To] Féng Bùjiù;
印光大师文钞菁华录（第一百十六则）：三、示修持方法：丙、明对治习气（第二十三则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (116th Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: Third, Clear Remedies [For] Habitual Tendencies (23rd Short Section)
[Ref: #116 / 3.3.23]
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
相关文章
Related Article:
如何念佛时断除杂念？
How To Cut Stray Thoughts During Niànfó?
https://purelanders.com/2017/04/06/how-to-cut-stray-thoughts-during-nianfo
