虚云老和尚：口诵心惟 自然归一

譬如说点灯，用的是香油，就说是香油，是洋油就是洋油。你用功是念佛就谈念佛，是参禅就谈参禅；有哪样便说哪样，洒洒脱脱的好。若说我样样都不晓得，请你慈悲开示，这就是虚伪了。如德山隔江招手，他也知你的长短。

Consider the lighting of a lamp: if it burns sesame oil, then call it sesame oil; if it burns kerosene, then call it kerosene. So too with practice—if yours is the recitation of the Buddha’s name, then speak of reciting the Buddha’s name; if meditation, then speak of meditation. Whatever your practice, state it openly. But if you say, “I know nothing at all, I beg you to instruct me,” that is only false modesty. For just as Deshan beckoned across the river, he already knew the measure of the other.

本来法法都是了生死的，参禅、念佛、看经、礼拜，种种法门，对机而说，你是什么机，对你说什么法。“佛说一切法，为度一切心，我无一切心，何用一切法。”如中药分君臣佐使，配合妥当，吃了出一身大汗，病就好了，病好了，药就不要了。古人说：“但尽凡心，别无圣解。”凡夫心尽，当下是佛，不用向外驰求，向外驰求，即是外道，心外一无所得，自心是佛。

All methods of Dharma are for the ending of birth and death. Meditation, Buddha-recitation, scripture reading, prostration—all are expedient means, spoken according to each capacity. “The Buddha expounds all dharmas to guide all minds. If there is no mind, what need is there for dharma?” It is like medicine: sovereign, minister, assistant, and envoy, skillfully compounded; once taken, the body sweats, the illness is cured. When the illness is gone, the medicine is set aside. The ancients have said: “Only exhaust the ordinary mind; apart from this, there is no holy truth.” When the mind of delusion is gone, in that very moment you are Buddha. Do not search outside yourself—for to seek outwardly is the way of outsiders, and outside there is nothing to be gained. One’s own mind is Buddha.

凡夫心，就是执著心，生气，生欢喜，毁誉动心，贪色、贪财、穿好、吃好，偷懒、打无明、不上殿等等习气毛病，甚至想成佛，都是凡夫心。若能凡圣双忘，一切处如如不动，不向外求，则见自心是佛。

The mortal’s mind is the clinging mind: to anger, to joy, to praise and blame; craving wealth, lust, fine clothes and rich food; laziness, ignorance, shirking temple duties—these are the habits of delusion. Even the thought of becoming Buddha is still the ordinary mind. But if both “ordinary” and “sacred” are forgotten, if in all circumstances one remains unmoved and seeks nothing outside, then one perceives directly: the mind itself is Buddha.

辞亲割爱，以参禅念佛等法门除此等凡心，以毒攻毒，病去药除。同参们请开示，常说妄想多，这不要紧，不参禅、不念佛，你还不知有妄想，因为用功回光返照，就知道有妄想。识得妄，你不要理会他，如如不动。若生心动念，就见鬼了。

Leaving behind family ties and worldly attachments, one takes up practices such as meditation or reciting the Buddha’s name to counter the mortal’s mind—countering poison with poison. When the sickness is gone, the medicine too is dispensed with. Many complain, “I have too many thoughts.” This need not trouble you. If you did not meditate or recite, you would not even know you had them. It is precisely when you turn the light inward that you recognize them. Once recognized, do not give them heed—remain unmoved. The moment you chase after them, you fall among ghosts.

日久功深，水滴石穿，口诵心惟，自然归一。参禅可以悟道，念佛忘了我也能悟道。一念不生，直下承当，这里正好用功，希望各位百尺竿头更进一步。

With steady effort over time, like water wearing through stone, when the mouth recites and mind reflects, they will naturally become one. Through meditation one may awaken; through Buddha-recitation, when self is forgotten, one may likewise awaken. When not a single thought arises, directly inherit the essence. Here is the very place to apply one’s effort. May each of you, standing atop the hundred-foot pole, take yet another step forward.

---《虚云老和尚在云居山》

Master Xu Yun at Yunju Mountain

英文翻译：妙莲

英文朗诵：善伊