(Chanting)
ILSE verses 36~40
「若曹當熟思計」。「若曹」是漢朝時的用語，意思是「你們大家」。你們大家應當好好的想想，認真熟慮、衡量。因為「理」明白了，「事」就會認真去做。
“All of you should consider carefully.” We should seriously contemplate everything. Understanding the truth, we will be diligent in our cultivation.
「遠離眾惡」，淺而言之，凡是於別人有損害的都是惡，凡是對自己有利的都是惡。
Simply put, “stay far away from all evils” refers to [staying away from] all those things that are harmful to others and that are beneficial solely to oneself.
「擇其善者」，對自己而言，選擇的善就是信、願、持名，求生淨土。對於釋迦牟尼佛四十九年所說的一切經法，只取「淨土三經」，其他的統統放下，一生依照「淨土三經」的教訓修學，我們的目的才能達到。在日常生活中，我們一定要做有利於社會大眾的事情，隨緣隨分，盡心盡力，就是圓滿功德。並且對於善惡是非，要有能力取捨辨別。
For ourselves, “choose what is virtuous” refers to having belief and vow, mindfully chanting the Buddha-name, and seeking rebirth in the Western Pure Land. From all the sutras that Sakyamuni Buddha taught in the forty-nine years,32 we choose only the three Pure Land sutras. Putting aside all others, in this lifetime we learn and practice according to the teachings in the three Pure Land sutras. This way, we will achieve our goal.
In daily life, we must do things that benefit society. When we do our best and accord with conditions, the merit accrued will be perfect and complete. In addition, we should be able to tell good from bad and right from wrong, and make the right choices.
「勤而行之」，勤奮努力去做，自利利他。
“Diligently practice” means that we should put in our best efforts to diligently do things. [Doing so,] both ourselves and others will benefit.
「愛欲榮華」，就是名聞利養、五欲六塵；「五欲」是財、色、名、食、睡。
“Love, desire, prestige, and splendor” refers to fame, prestige, gain, wealth, the Five Desires, and the Six Dusts. The Five Desires are wealth, sex, fame, food, and sleep.
「不可常保」，因為這些如過眼雲煙。如果臨命終時，還貪戀世間，決定障礙往生。所以，必須捨棄名聞利養、五欲六塵，遠離眾惡。
Love, desire, prestige, and splendor “cannot be had forever” because they are transient, like fleeting clouds. At the end of one’s life, if one is still attached to this world, this will obstruct one from attaining rebirth in the Western Pure Land. Therefore, one must give up fame, prestige, gain, wealth, the Five Desires, and the Six Dusts, and stay far away from all evils
我們真的把「理」想通了，「事」上就會有很高的警覺心，時時刻刻警惕自己。
When we truly understand the truth, we will be highly cautious in all situations and remain constantly vigilant.
「拔諸愛欲」。「愛欲」是業障。學佛雖很用功，但業障沒有消除一分，臨命終時，業障就會阻礙我們往生。所以，真正要想成就，就要拔除諸愛欲。而財色名食睡能淡一些，業障就消一分。
“You should uproot all attachments and desires.” “Attachments and desires” are karmic obstacles. One may be diligent in learning Buddhism but if one does not eliminate even a little bit of karmic obstacles, at the end of one’s life, one’s obstacles will obstruct one from attaining rebirth in the Western Pure Land. Therefore, if one truly wants to succeed in cultivation, one should “uproot all attachments and desires.” If one’s attachment to wealth, sex, fame, food, and sleep is reduced, the karmic obstacles will also decrease.
「杜眾惡源」。一切諸惡的根源，就是「貪瞋痴慢疑惡見」，這六種是根本煩惱。
“Put an end to all sources of evil.” The sources of all evils are greed, anger, ignorance, arrogance, doubt, and wrong views. These six are the primary afflictions.
用什麼方法拔除愛欲、杜絕惡源？一句阿彌陀佛，深信切願，念念求生淨土，絕不放鬆，愛欲、惡源自然就輕了，慢慢就不起作用。雖然不能完全斷絕，只要不起作用，念佛功夫得力，就能帶業往生。《金剛經》云：「云何降伏其心」，心就是妄想、雜念，就是用這一句佛號來降伏和克制妄想、雜念。此法妙極了！
How do we “uproot all attachments and desires, and put an end to all sources of evil”? By mindfully chanting “Amituofo,” having deep belief and a sincere vow, and constantly thinking of attaining rebirth in the Western Pure Land. In all these, we must not be lax. Attachments, desires, and sources of evil will naturally diminish and will gradually stop arising.
Although we cannot completely eradicate them, as long as they do not arise and our Buddha-name chanting practice is effective, we will be able to attain rebirth in the Western Pure Land, carrying along our residual karmas.
The Diamond Sutra says: “How does one subdue one’s mind?” The mind here refers to wandering and distracting thoughts. We mindfully chant the Buddha-name to subdue and control our wandering and distracting thoughts. This method is extremely amazing!
「遊步三界，無所罣礙」，這是說菩薩現身六道普度眾生，無所罣礙。我們也要學這個本事，度眾生接觸大眾時，心安住在阿彌陀佛上。當這一句佛號功夫得力了，妄想、分別、執著都不生時，就能「遊步三界」。接觸大眾時，自己就沒有妨礙，不受影響。在六道輪迴中，再以甚深無上的淨土法門，幫助大眾，勸導大眾，一同修學，往生不退成佛。
“Then you will be able to travel freely among the Three Realms without any obstruction.” This is saying that the bodhisattvas appear in the Six Paths to universally help all beings without being obstructed. We should learn this ability. When we come into contact with people to help them, our minds should be on Amituofo.
When we achieve in Buddha-name chanting practice and no wandering thoughts, discriminations, or attachments arise, we will be able to “travel freely among the Three Realms.” When we come into contact with people, we will not be hindered or affected by them. In the Six Paths, we use the profound and supreme Pure Land method to help all beings—urging them to learn and practice together so that they can attain rebirth in the Western Pure Land and, without retrogression, attain Buddhahood.
這是開始修行的基本態度。古人講斷惡修善，從何修起？從不妄語始。孔子講：「人無信不立」，人沒有信用，在社會上就沒有立足之地。中國古代社會，將「信」列在第一位；今日亦復如是，一定要忠信，表裡一如。
This is the basic attitude we need when we start our practice. The ancient people talked about ending wrongdoing and practicing virtuous conduct. Where does one start? One starts with no lying. Confucius said, “If a person cannot be trusted, there is no standing33 for that person.” If a person is not trustworthy, there is no place in society for that person. In ancient society in China, “trustworthiness” was considered of foremost importance. It is so today as well. One must be dutiful and trustworthy. Our hearts and behavior should be in accordance.
我們接受佛的明訓誨導，就要發心專精修學，依教奉行，不疑不悔。如是修學，方能有成。
When we receive the Buddha’s clear teachings, we need to aspire to learn and practice with concentration and diligence. We should practice according to the teachings without any doubt or regret. If we learn and practice this way, we will succeed.
「端心正意」，就是發菩提心。端正自己的心，簡而言之，凡是不合理、不如法的不要去想，不必去看，也不必去聽，這是「正心誠意」的功夫。「不為眾惡」，凡是不利於眾生的都是惡。
“Rectify your minds, correct your thoughts” refers to generating the bodhi mind. Simply put, rectifying one’s mind means not thinking, not seeing, and not hearing anything that is not reasonable or that does not accord with the Buddha’s teaching. This is cultivating an upright and sincere mind.
“Evil deeds” refer to anything that does not benefit all beings.
現今是五濁惡世，尤其傳播工具泛濫，造惡業者多，而修善業者少。認識佛法、接受佛教誨者，應當在此亂世端心正意，不為眾惡。能「不為眾惡」，遵修十善，就是「大德」，即是積功累德。
Presently, the world is an evil world of the Five Corruptions.34 In particular, the tools used to spread news and views are overwhelming. Those who commit evil deeds are many and those who cultivate virtuous deeds are few.
In particular, the tools used to spread news and views are overwhelming. Those who commit evil deeds are many and those who cultivate virtuous deeds are few.
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