凡夫在迷，信心不定，故有屡信屡退，屡修屡造之迹。
Ordinary beings when confused, [have the] faithful mind [that is] not definite, thus [with] traces of frequently having faith [and] frequently retrogressing, frequently cultivating [and] frequently creating [evil karmas].
亦由最初教者不得其道所致，使最初从浅近因果等起，便不至有此迷惑颠倒也。
[This is] also due [to] those [who were their] first teachers, [from whom they did] not attain [understanding of] this path, by that caused. If first beginning from simpler [teachings on] cause [and] effect [and] others, then [will they] not go so far [as to] have this confused inversion.
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忏悔要从真心起
[135] Repentance Must From [The] Truly Sincere Mind Arise
然已往之罪，虽极深重，但能志心忏悔，改往修来，以正知见，修习净业，自利利他，而为志事，则罪障雾消，性天开朗。
However, transgressions of the past, although [are] extremely deep [and] heavy, yet, [if] able [to] wholeheartedly repent, correct past [mistakes and] cultivate [to make amends, by doing good for the] future, with right knowledge [and] views, cultivate pure karmas, [for] self-benefits [and to] benefit others, then doing aspired practices, then [will] transgressions’ obstacles’ fog disperse, [and self-]nature’s sky [be] open [and] clear.
[Note 1: The Main Practice (正行) of cultivating pure karmas (净业) is with mindfulness of Buddha (念佛), using the name of Amitā(bha) Buddha: ‘Āmítuófó’ (阿弥陀佛).]
故经云：「世间有二健儿，一者自不作罪，二者作已能悔。」
Thus [does the Mahāparinirvāṇa] Sūtra say, ‘In [this] world, [there] are two heroic warriors, [with the] first, personally not creating transgressions, [and the] second, [having] created [them] already, able [to] repent.’
悔之一字，要从心起，心不真悔，说之无益。
[On this] one word of ‘repentance’, [it] must from [the] mind arise, [for if the] mind [is] not truly repentant, [to only] speak of [it is] without benefit.
譬如读方而不服药，决无愈病之望。
For example, [if] reading [a] prescription, yet not eating [the] medicine, [this is] definitely without hope of healing [from] sickness.
倘能依方服药，自可病愈身安。
If able [to] rely [on the] prescription [to] take medicine, naturally can sickness heal, [with the] body [at] peace.
所患者立志不坚，一暴十寒，则徒有虚名，毫无实益矣。
[If] those [who are] ill establish aspirations [that are] not firm, [with] one [day’s] sun [and] ten [days’] frost, then [is this] only having [a] false name, without [the] slightest true benefit.
[Note 2: This is to lack determination and diligence in taking the ‘medicine’ of the Dharma with practice; merely having undeserved reputation from learning the ‘prescription’ of the Dharma.]
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）：复周智茂书；
Dharma Master Yìnguāng’s Collected Writings (First Compilation): Reply Letter [To] Zhōu Zhìmào;
印光大师文钞菁华录（第一百三十五则）：三、示修持方法：丁、论存心立品（第七则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (135th Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: Fourth, Discussion [On] Attentively Establishing Character (7th Short Section)
[Ref: #135 / 3.4.7]
Namo Amituofo : Translation and note 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
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