至诚念佛离魔境
[66] [With] Sincere Mindfulness [Of] Buddha Depart [From] Demonic States
念佛闭目，易入昏沉。若不善用心，或有魔境。
[When] mindful [of the] Buddha[‘s name (Āmítuófó: 阿弥陀佛) with] closed eyes, [it is] easy [to] enter drowsiness. If not good [at being] wholehearted, perhaps having demonic states.
[Note 1: It is thus recommended to half-open the eyes to let in some light, so as to fend off potential drowsiness. If not wholehearted, with the mind craving for ‘special’ experiences instead, this might give rise to demonic obstacles (魔障) disguised as ‘auspicious signs’ (瑞相).]
但眼皮垂帘（即所谓如佛像之目然），则心便沉潜不浮动，亦不生头火。
Only [with the] eyelids [like] drooping curtains ([this] then [is] so-called like [the] eyes of Buddha images thus), then [with the] mind easily sinking [and] submerging [to be settled], not floating [and] drifting, also not giving rise [to the] head’s fire.
[Note 2: The eyes drooping helps to keep the mind centred and anchored calmly. To have the head’s fire is to feel concentration of warmth and/or tightness at the forehead and/or crown area due to ‘accidental’ focus there.]
汝念佛头上若有物摩抚及牵制等，此系念佛时心朝上想，致心火上炎之相。
You, [when] mindful [of] Buddha, if [your] head above has [an] ‘object’ rubbing [and] stroking, restricting and others, this [is] connected [to] when mindful [of] Buddha, [with the] mind facing upwards contemplating, causing [the] sign of [the] mind’s fire upwards blazing.
[Note 3: The sensation of the ‘object’ above is an illusion from the head’s fire mentioned. It is definitely not from the Buddha offering blessings, consolation or conferment.]
若眼皮垂帘，及心向下想，则心火不上炎，此病即消灭矣。切不可认此为工夫，又不可怕此为魔境。
If [with the] eyelids [like] drooping curtains, and [with the] mind downwards contemplating, then [with the] mind’s fire not upwards blazing, this sickness [will] immediately [be] eliminated. [There] absolutely must not [be] recognising [of] this as skilfulness, [and] also must not [be] fear [of] this as [a] demonic state.
[Note 4: The sickness mentioned refers to that with symptom(s) of (i) being drowsy, (ii) having mental floating and drifting, (iii) giving rise to the head or mind’s fire, and/or (iv) feeling an ‘object’ rubbing, stroking, restricting and others. Merely eliminating these is not actual skilful practice of mindfulness of Buddha yet, especially if the Three Provisions (三资粮) expressed are still weak. It is also not a demonic state; just progressing towards having normal practice.]
但至诚摄心而念，并想自身在莲花上坐或立，一心想于所坐立之莲花，则自可顿愈矣。
However, sincerely gathering [the] mind then mindful, also contemplating oneself on [a] lotus flower above sitting or standing, wholeheartedly contemplating on that lotus flower, that [is] sat [or] stood [on], then naturally can [there be] sudden healing.
[Note 5: Returning to utmost sincere (i.e. wholehearted) mindfulness of Buddha is the primary practice for healing the sickness above. Contemplating (sitting or standing on) a lotus flower (which represents purity) is a secondary (i.e. optional) practice, helpful if the primary practice is ‘not’ enough for anchoring the wandering mind.]
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》（续编）：复沈弥生书；
Dharma Master Yìnguāng’s Collected Writings (Second Compilation): Reply Letter [To] Shěn Míshēng;
印光大师文钞菁华录（第六十六）：三、示修持方法：甲、示念佛方法（第十四则）
Record [Of] Great Master Yìnguāng’s Collected Writings’ Essence (66th Short Section): 3rd [Chapter]: Guidance [On] Practice Methods: First, Guidance [On] Mindfulness [Of] Buddha’s Methods (14th Short Section)
[Ref: #66 / 3.1.14]
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
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