念佛无枉用之力
Mindfulness [Of] Buddha [Is] Without Use Of Energy In Vain
世俗之事，谋而不成，则前功尽弃。
Of matters worldly [and] secular, [with] striving yet not accomplished, then [are] previous efforts completely wasted.
[Note 1: All ordinary matters can be elaborately planned for, and with efforts exerted for over much time, or even over many lifetimes, but still not achieving the results yearned for. In this way, the energy spent goes to waste.]
独有念佛，纵有始无终，而从前所念，亦决不枉费。
Only having mindfulness [of] Buddha, even though having [a] beginning, [is] without [an] ending, and that mindfulness from [the] past, [is] also definitely not in vain wasted.
[Note 2: This contrasts with the spiritual practice of mindfulness of Buddha, which has endless benefits, from the moment it begins, until the accomplishment of Buddhahood. The pure affinity created with Buddha is like a vajra seed (金刚种子) planted, that is indestructible even over immeasurable lifetimes, only capable of further ripening with the right conditions available, to eventually blossom into the fruit of Buddhahood.]
昔有樵夫，遇虎登树，一称「南无佛」，多生多劫后，犹赖之以出家，渐至成佛者。
[In the] past, [there] was that woodcutter, [who] encountered [a] tiger [and] climbed [a] tree, [with] one recitation [of] ‘Námó Fó’ [i.e. Homage to and refuge in the Buddha(s)], [in] many lives [and] many kalpas later, still relied [on] that, with [it for] leaving [the] household [life, to] gradually arrive [at] accomplishment [of] Buddhahood.
[Note 3: The woodcutter was mindful of a Buddha specifically or all Buddhas collectively. As all Buddhas are interconnected, being mindful of one Buddha is to be mindful of all Buddhas, and being mindful of all Buddhas is to be mindful of one Buddha. The name of ‘Āmítuófó’ (阿弥陀佛), although is that of one Buddha, also represents all Buddhas, as it also means ‘Immeasurable Buddha(s)’ (无量佛).]
[Note 4: Previously being a non-practitioner, even though the woodcutter recited in fear with scatter-mindedness, instead of in calmness with deep concentration, it was nevertheless sincere, thus attaining connection for protection, also sowing the seed of affinity, to encounter Śākyamuni Buddha and his teachings much later, to also join his monastic order, and progress spiritually towards Buddhahood.]
何况精诚一世乎？ 即或现世不能往生，来世必出生死。
Moreover, [if with] utmost sincerity [for] one lifetime? Even [if] perhaps [in this] present life not able [to be] reborn [in Pure Land, in a] future life definitely exiting [from the cycle of] birth [and] death.
[Note 5: If even the ‘extreme’ case of the woodcutter, with a single recitation, was able to create firm karmic connection for eventual Buddhahood, with sincere mindfulness of Buddha (Āmítuófó) diligently practised in this entire lifetime, his Pure Land will surely be reached at its end, for the swiftest progress towards Buddhahood, not needing many lives and kalpas.]
[Note 6: Even though the woodcutter’s case did not state him being reborn in Pure Land in the life he met Śākyamuni Buddha, he would have learnt the Pure Land teachings from him, to practise accordingly, and reach Pure Land in his subsequent life. Even if not yet so, having deepened his connection with the Triple Gem, he should eventually do so in a further future life. With Pure Land reached, as it guarantees liberation, it is equal to liberation from rebirth.]
[Note 7: With more utmost sincere mindfulness of Buddha (至心念佛), there will be more meritorious virtues (功德) created for benefitting more beings too. Thus, there is not a single recitation of mindfulness of Buddha that ever goes wasted.]
非如世俗之读书不就，枉费精神。 经营不就，反亏赀本也。
Not like [with] studying books of [that] worldly [and] secular, [then] not taking [office], in vain wasting energy. [And with] managing [of business] not [being] accomplished, instead losing [the] capital.
[Note 8: Unlike worldly endeavours that require much time and efforts, like studying for examinations to pass them, and managing business ventures for making profits, which might still all go to waste, even a single recitation of Buddha’s name is never in vain.]
[Note 9: Of course, we should ideally reach Pure Land to expedite progress to Buddhahood by the end of this life. Yet, once there is mindfulness of Buddha, even once, reaching of Pure Land for attaining of Buddhahood is a matter of more time and efforts, even if not accomplished in this life. This guarantee offers tremendous encouragement and consolation for all new and long-time practitioners.]
玉峰怀西居士周梦颜安士氏汇辑
[By] Yùfēng’s Layperson Huáixī, Zhōu Mèngyán And Ānshì’s Clan Collected [And] Compiled
《安士全书》：西归直指：卷三：启信杂说
Ānshì’s Complete Book: Western [Pure Land’s] Return’s Direct Pointers: Scroll Three: Miscellaneous Essays [For] Awakening Faith
Namo Amituofo : Translation and notes by Shen Shi’an
相关教理
Related Teachings:
阿弥陀佛号为毕竟不退之金刚种子
Āmítuófó’s Name As The Ultimately Non-Retrogressive Vajra Seed
https://purelanders.com/2019/01/14/amituofos-name-as-the-ultimate-non-retrogressive-vajra-seed
阿弥陀佛名之意义
Meaning Of Āmítuófó’s Name
https://purelanders.com/2019/08/21/meaning-of-amituofos-name
