引言
Introduction
（语虽拙朴，义本佛经。若肯依行，其利无穷。）（民国二十一年）
(These words, although simple and straightforward, their meanings originate from the Buddhist sūtras. If willing to rely on them for practice, their benefits are boundless.) (21st year of the People’s Republic Of China [1932 C.E.])
略述信愿行
[0] Brief Description Of Faith, Aspiration And Practice
净土法门，三根普被，利钝全收；乃如来普为一切上圣下凡，令其于此生中，即了生死之大法也。于此不信不修，可不哀哉？
With the Pure Land Dharma Door, all sentient beings of the three roots [i.e. high, middle and low], are universally gathered, with the sharp and dull all received. It was thus taught by the Thus Come One, as that great Dharma, universally for all higher noble and lower ordinary beings, to enable them to, within this life, immediately be liberated from the cycle of birth and death. Of this, not having faith and not cultivating, how is this not pitiful?
此法门以信、愿、行，三法为宗。
This Dharma door is with Faith, Aspiration and Practice, these three Dharma teachings as its principles.
信
Faith
「信」，则信我此世界是苦，信极乐世界是乐，信我是业力凡夫，决定不能仗自力断惑证真，了生脱死。信阿弥陀佛有大誓愿，若有众生念佛名号，求生佛国，其人临命终时，佛必垂慈接引，令生西方。
On ‘Faith’, this then is [1] Faith that I in this Sahā World am suffering, [2] Faith that the Pure Land Of Ultimate Bliss is bliss, [3] Faith that I am an ordinary being overwhelmed by evil karmas’ power, who is definitely not able to rely on Self-power only, to sever confusions and realise the truth, to be liberated from the cycle of birth and death, [4] Faith that Amitā[bha] Buddha has great vows, that if there are sentient beings mindful of the Buddha’s name [阿弥陀佛: Āmítuófó], seeking birth in his Buddha Land, when these people approach life’s end, the Buddha will definitely approach with compassion to receive and guide them, to enable birth in his Western Pure Land.
愿
Aspiration
「愿」，则愿速出离此苦世界，愿速往生彼乐世界。
On ‘Aspiration’, this then is Aspiration to quickly depart from this suffering world, and Aspiration to quickly be reborn in that Land Of Ultimate Bliss.
行
Practice
「行」，则至诚恳切，常念「南无（音纳莫）阿弥陀佛」，时时刻刻，无令暂忘。朝暮于佛前礼拜持诵，随自身闲忙，立一课程。此外，则行住坐卧，及做不用心的事，均好念。睡时当默念，不宜出声，宜只念「阿弥陀佛」四字，以免字多难念。
On ‘Practice’, this then is to, with utmost sincerity and earnestness, constantly recite ‘Námó Āmítuófó’ [i.e. Homage To (And Refuge For Life In) Amitā(bha) Buddha], at all times [from moment to moment], not causing it to be temporarily forgotten. In the morning and evening before the Buddha prostrating and reciting, according to one’s own leisure and busyness, establish a chanting schedule [for more sincere regular practice]. Besides this, thus walking, standing, sitting and lying down, and when doing matters that do not need the attentive mind, these are all good times for recitation. When about to sleep, there should be silent recitation, as it is not suitable for reciting aloud, suitable to only recite the four words of ‘Āmítuófó’, to avoid having words being many and difficult to recite.
若衣冠不整齐，或洗澡、抽解（即大便），或至不洁净处，均须默念。默念功德一样，出声于仪式不合。无论大声念、小声念、金刚念（有声而旁人不闻）、心中默念，均须心里念得清清楚楚，口里念得清清楚楚，耳中听得清清楚楚。如此，则心不外驰，妄想渐息，佛念渐纯，功德最大。
If clothes are not orderly, or bathing, toileting (then defecating), or having arrived at unclean places, all should have silent recitation. Silent recitation’s meritorious virtues are the same, while reciting aloud with ceremoniousness is not suitable. Regardless of loud recitation, soft recitation, vajra recitation (having sound yet with bystanders not hearing it) or within the mind with silent recitation, all must be in the mind reciting clearly, in the mouth reciting clearly, with the ears within listening clearly. In this way, then will the mind not to the external run, false thoughts gradually cease, and Buddha mindfulness be gradually purified, with meritorious virtues that are the greatest.
净土宗十三祖印光大师
Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng
《一函遍复》
One Letter As A Common Reply
