虚云老和尚劝勉修禅者念佛之法语:
Dharma Words Of [The] Elder Venerable Xūyún’s Encouragement [Of] Those Cultivating Chán [To Be] Mindful [Of The] Buddha:
念佛将终开示
Guidance [When Retreat For] Mindfulness [Of] Buddha [Is] About [To] End
念佛具足六波罗蜜
[i] Mindfulness [Of The] Buddha [Is] Complete [With The] Six Pāramitās

盖念佛一法,具足六波罗蜜。
About upholding mindfulness [of the] Buddha[‘s name (Āmítuófó: 阿弥陀佛), this] one Dharma [Door, it is] complete [with the] Six Pāramitās [i.e. Perfections].
昔世尊住世四十九年说法,皆因时而化,对机而教,亦不离六种波罗蜜门。
[In the] past, [when the] World-Honoured [One] abided [in this] world [for] forty-nine years [to] speak [the] Dharma, [it was] all, because [of circumstances at those] times then [with] transforming, responding [to] capacities then [with] teaching, likewise not departing [from these] six kinds [of] Pāramitās’ doors.
故而见贪心众生,教之以布施;
Thus, then [1] seeing greedy-minded sentient beings, teaching them with Generosity.
见恶心众生,教之以持戒;
[2] Seeing evil-minded sentient beings, teaching them with Upholding [Of] Precepts.
见嗔心众生者,教之忍辱;
[3] Seeing those angry-minded sentient beings, teaching them Forbearance.
见懈怠众生,教之精进;
[4] Seeing lazy sentient beings, teaching them Diligence.
见乱心众生,教之以禅定;
[5] Seeing confused-minded sentient beings, teaching them with Meditative Concentration.
见痴心众生,教之以般若。
[6] Seeing ignorant-minded sentient beings, teaching them with Prajñā [i.e. Wisdom].
所以,布施度悭贪,持戒度邪恶,忍辱度嗔恚,精进度懈怠,禅定度散乱,般若度愚痴,此乃六度对治法门之义也。
Therefore, [with] Generosity delivering greed, Upholding [Of] Precepts delivering evils, Forbearance delivering anger, Diligence delivering laziness, Meditative Concentration delivering scattered confusions, Prajñā delivering ignorance, these thus [are the] meanings of [the] Six Pāramitās [as] remedying Dharma Doors.
一句阿弥陀佛,包藏六波罗蜜
[ii] One Line [Of] Āmítuófó’s [Name] Contains [The] Six Pāramitās
今念单此一句阿弥陀佛,即能包藏此六种波罗蜜门,何也?
Now [with] mindfulfulness only [of] this one line [of] Āmítuófó’s [name (Āmítuófó: 阿弥陀佛), it is] then able [to] contain these six kinds [of] Pāramitās’ doors. Why?

念佛之人,一心念佛,万缘放下,取舍两忘,是布施波罗蜜;
Of persons mindful [of the] Buddha, [1] [with] wholehearted mindfulness [of the] Buddha, [with the] ten thousand conditions put down, [and with] accepting [and] rejecting both forgotten, [this] is Generosity Pāramitā.
一心念佛,诸恶消灭,万善从生,即是持戒波罗蜜;
[2] [With] wholehearted mindfulness [of the] Buddha, [with] all evils eliminated, [and with the] ten thousand goodnesses from [it] arising, [this] then is Upholding [Of] Precepts Pāramitā.
一心念佛,自心柔软,嗔恚不起,即是忍辱波罗蜜;
[3] [With] wholehearted mindfulness [of the] Buddha, [with] one’s mind gentle [and] soft, [and with] anger not arising, [this] then is Forbearance Pāramitā.
一心念佛,不休不息,永不退转,即是精进波罗蜜;
[4] [With] wholehearted mindfulness [of the] Buddha, not resting [and] not ceasing, forever not retrogressing, [this] then is Diligence Pāramitā.
一心念佛,无诸乱想,流念散尽,即是禅定波罗蜜;
[5] [With] wholehearted mindfulness [of the] Buddha, without all confused thinking, [with] flowing thoughts dispersed completely, [this] then is Meditative Concentration Pāramitā.
一心念佛,正念分明,不受邪惑,即是般若波罗蜜。
[6] [With] wholehearted mindfulness [of the] Buddha, [with] Right Mindfulness distinct [and] clear, not receiving evil confusions, [this] then is Prajñā Pāramitā.
禅净双修,须先念佛
[iii] [Those With] Chán [And] Pure Land [Practices] Both Cultivated Must First [Be] Mindful [Of The] Buddha

今时有人不识念佛功能,反视为浅近法门者,却是错会不少,自陷陷人。
[In] present times, [there] are people [who do] not recognise [the] function [of] mindfulness [of the] Buddha[‘s name (Āmítuófó: 阿弥陀佛)], instead seeing that as [a] superficial [and] simple Dharma Door. [This is] actually [with] wrong understanding [that is] not little, [with] oneself harmed, harming others.
一句佛不念,单单参个「[念佛是] 谁 (?)」字话头。殊不知念佛法门,兴于禅宗之前,因时人但知口念,不识其心,故教以念佛带参禅。
[If with the] one line [of the] Buddha’s [name] not mindful [of], only contemplating ‘Who [is mindful of the Buddha?]’, [this] one word head, [this is] actually not knowing [that the] Dharma Door [Of] Mindfulness [Of] Buddha, flourished before [the] Chán Tradition, because [of circumstances at those] times, [with] people only knowing [to be with their] mouths reciting, not recognising their minds, thus teaching [them to be] with mindfulness [of] Buddha and Chán contemplation.
夫用心之人,贵在参究、追寻、问讨。若是上根利智之师,便能直下承当。
Of those persons [who are] diligent, [that] precious [is] of contemplative investigating, pursuing, asking [and] seeking. If [there] are masters of high roots [and] sharp wisdom, then [are they] able [to] directly undertake [them].
倘或钝根渐次之人,必须先要念佛,待念到不念而念,念而不念,再向无念之中起一参究,且看这个「念佛是谁?」。
If [there are] persons of dull roots [with] gradual [progress, they] must first [have] mindfulness [of] Buddha. Waiting [till their] mindfulness reaches not [being] mindful yet [being] mindful, [being] mindful yet not [being] mindful, [then] again towards ‘no thought’ within giving rise [to] singular contemplative investigation, further examining this ‘Who is mindful [of the] Buddha?’
要看「谁」字话头者,先当以念佛为缘起,后以参禅为究竟,缘念佛而参禅,是故名曰禅净并修。
Those examining [the] ‘Who’ word head, should first [be] with mindfulness [of] Buddha as [its] condition [for] arising, later with Chán contemplation as [the] end, [as] conditioned [by] mindfulness [of] Buddha, then [with] Chán contemplation, [this is] therefore named as [with] Chán [and] Pure [Land] together cultivated.
能念所念无二无别
[iv] That Able [To Be] Mindful [With] That Mindful [Of Are] Not Two [And Are] Without Difference

古人曾有譬喻云:念佛之人,如母子相忆,自然相近亲。母喻所念佛,子喻能念人。能念之人,即有情身心;所念之佛,即是自性弥陀。
Ancient people previously have [an] analogy saying, [that] of persons mindful [of the] Buddha[‘s name (Āmítuófó: 阿弥陀佛)], like [a] mother [and] child recollecting one another, naturally [will they be] close [to and] intimate [to] one another. [The] mother [is an] analogy [for] that Buddha mindful [of, and the] child [is an] analogy [for those] persons able [to be] mindful. Of [those] persons able [to be] mindful, [they] then have sentient [beings’] bodies [and] minds. Of that Buddha mindful [of, this] then is self-nature’s Āmítuófó [too].
自性弥陀并有情身心,不隔丝毫。能念之人与所念之佛,无二无别。
Self-nature Āmítuófó together [with] sentient [beings’] bodies [and] minds, [are] not separated [by the] slightest bit. Of persons able [to be] mindful, with that Buddha mindful of, [they are] not two [and are] without difference.
须要长久用心,精练纯熟,打成一片。或口念,或心念,或有念,或无念,念至念念相续,无有间断,向这里参究,若能得个入处,通一消息,始知禅净不二,庶几念佛有益,方不负一七辛苦。
[They] must have long-term diligence [of wholeheartedness], to the point [of being] skilful, collected [to] become one piece [i.e. unified as a whole]. Perhaps [with the] mouth reciting, or [the] mind mindful, or having thought, or no thought, [with] mindfulness until [from] thought to thought [in] continuous succession, without having interruption, towards here [with] contemplative investigation, if able [to] attain an entry point, connected [to the] one hub, then knowing [that the] Chán [and] Pure Land [doors are] not two, probably [with] mindfulness [of] Buddha having benefits, then not betraying [this] one seven[-day mindfulness of Buddha retreat’s] hardship.
即今佛七将终,诸位还有得入处、通消息者么?如其有者,须要自己承任的当;其或未然,还要认真念佛。
Immediately now, [with this] seven[-day mindfulness of] Buddha [retreat] going [to] end, does] everyone also have attainment [of] that entry point, [with] connection [to the] hub or not? If [there are] those [who] have [it, they] must personally undertake [that] appropriate. Those perhaps yet thus, still must earnestly [be] mindful [of the] Buddha'[s name].
虚云老和尚
Elder Venerable Xūyún
《垂语大体略要》
Pointers, Outlines [And] Summaries
Namo Amituofo : Translation by Shen Shi’an
相关教理
Related Teachings:
念佛如何圆修六度 (1)
How Buddha Mindfulness Completely Cultivates The Six Perfections (1)
https://purelanders.com/2012/01/16/how-buddha-mindfulness-completes-the-six-perfections-1
念佛如何圆修六度 (2)
How Buddha Mindfulness Completely Cultivates The Six Perfections (2)
https://purelanders.com/2012/01/16/how-buddha-mindfulness-completes-the-six-perfections-2
为何念佛即行六度?
How Is Mindfulness Of Buddha Practice Of The Six Perfections?
https://purelanders.com/2016/01/05/how-is-mindfulness-of-buddha-practice-of-the-six-perfections
We Are Already Late (But Not Too Late)!
https://purelanders.com/2018/05/23/we-are-already-late


