(Chanting)
Lecture Notes on the Essence of the Infinite Life Sutra-verses51~55
這是教導我們在日常生活之中，應如何修正我們錯誤的行為 。行為非常之多，總括而言不外「身、口、意」三大類。這一段就是教導我們從「身、口、意」，來修正我們的思想行為。
This excerpt teaches us how to correct our wrong actions in daily life. There are many kinds of actions. Generally, they are grouped into three categories: physical, verbal, and mental. This passage teaches us that through body, speech, and mind, we correct our thoughts and behaviors.
「當自端心」。「自」，說明修行這件事，別人幫不上忙，而是要自己努力克制，方能收到效果。「心」是意業、念頭、思想，這是一切罪惡的根源。佛教導我們從「根本修」，根本就是「心」。「端」是端正，心有不正，要立刻修正過來，令心地光明正大，這是學佛之開始。從事相而言，真正學佛人心地純善，一生所作的行業，無一而不可告訴他人。中國古代司馬光就是很好的榜樣，司馬光自小誠實，一生無事不可告人言，這是他心地端正，正大光明，無絲毫隱私。
“Rectify your mind.” “Your” shows that no one can help us cultivate—we need to make the effort to restrain ourselves to have any result.
“Mind” refers to mental karma, thoughts, and thinking. They are the sources of all evils. The Buddha taught us to cultivate from the root. The root is the mind. “Rectify” means to correct. When the mind is not proper, we should immediately correct it—be honorable and open. This is how we begin learning Buddhism.
From the aspect of phenomena, a true Buddhist practitioner should have a mind of the utmost virtuousness. There is nothing that this person does in this lifetime which he or she cannot tell others. Sima Guang38 in ancient China is a very good example. He was honest from childhood. Throughout his life, he did not do anything that he could not tell others. This was because his mind was proper, honorable, and open. He had nothing to hide.
但是佛在此地講的「端心」，境界更高，是講清淨心。惡染污心地，善也染污心地，善惡俱染污，所以善業生三善道，惡業墮三惡道；總而言之，出不了六道輪迴。唯有清淨心方能超越三界，以清淨心做主宰，身口意三業無一而不清淨。心正直了，六根自然皆得其正。
But “rectify your mind” that the Buddha teaches here refers to a higher level state of mind. It refers to a pure mind. Evil pollutes the mind, but so does good. Both evil and good pollute the mind. Therefore, the good karmas lead to rebirth in the Three Good Paths and the evil karmas lead to rebirth in the Three Evil Paths. In other words, one cannot transcend the Six Paths. Only with a pure mind will one be able to transcend the Three Realms [Desire Realm, Form Realm, and Formless Realm. This also refers to the Six Paths.] With a pure mind in control, one’s thoughts, words and deeds will all be pure. When the mind is proper, the six sense organs will naturally be proper.
「當自端身，耳目口鼻，皆當自端」，這是講身的行為，是從身相上講的。初學之人，外面的境界相會影響內心，所以佛教導初學從戒律、威儀下手，漸漸培養清淨心、真誠心。心真正清淨了，耳、目、口、舌、身自然都端正了。
“Rectify your behavior. Rectify your ears, eyes, mouth, and nose.” This talks about bodily behavior, about someone’s demeanor. The mind of a beginning practitioner is easily affected by the external environment. This is why the Buddha taught beginners to start with observing the precepts and etiquette, and to gradually nurture a pure, sincere mind. When the mind is truly pure, the ears, eyes, mouth, and tongue, and body will naturally be set right.
「身心淨潔，與善相應」。「淨」是指心，「潔」是指身，心要清淨，身體要清潔，這是總綱領。這是講修身的標準，教我們在起心動念之處，要時時檢點，使身心淨潔。什麼樣的心是清淨心？沒有妄念，心就清淨了。修身的標準是要清潔，清潔就是沒有垢穢、污染。
“Behavior and mind should be pure and clean, and accord with virtuousness.” “Pure” describes the mind. “Clean” describes the body. The mind should be pure and the body should be clean. This is the key guiding principle. This sentence tells us the standard for cultivating one’s moral character. It teaches us to constantly examine ourselves when a thought arises and to ensure that the body and mind are clean and pure.
What kind of mind is a pure mind? When a mind has no wandering thoughts, it is pure. The standard for cultivating one’s moral character is purity, which means no filth or pollution.
此地講的善，非善惡之善，乃指本性本來無善無惡，清淨心中亦無善惡，方為真善。儒家講：「止於至善」，至善即本性。身心離開相對就得大自在，得真正的清淨端直。
“Virtuousness” here is not the good in good and bad. In our original nature, there is neither good nor bad. In a pure mind, there is also neither good nor bad. This is true virtuousness.
Confucianism says to attain utmost virtuousness. Utmost virtuousness is the original nature. When the body and mind move away from relativity, one will attain great freedom—true purity and uprightness.
「勿隨嗜欲」。「嗜」是嗜好，「欲」是欲望。如果我們的嗜好、貪欲不能夠捨離，身體洗得再乾淨，不名清淨。
“Do not let your leisure pursuits or desires take control.” If we cannot let go of our outside interests and greed, no matter how well we clean the body, we are not considered pure.
「不犯諸惡」。「諸惡」簡單言之就是十惡，身犯殺、盜、淫，口犯惡口、兩舌、妄言、綺語，意有貪、瞋、痴。不犯諸惡，修十善，遵行五戒，就與十善相應。
“Do not commit any evil deed.” Simply put, evil deeds are the Ten Evil Karmas: the physical karmas of killing, stealing, and sexual misconduct; the verbal karmas of harsh speech, divisive speech, false speech, and enticing speech; and the mental karmas of greed, anger, and ignorance. Not committing evil deeds, cultivating the Ten Virtuous Karmas, and observing the Five Precepts—these accord with the Ten Virtuous Karmas.
「言色當和」，「言色」是表情，與人相處，表情要溫和，言語柔和。《論語》云：「禮之用，和為貴」。俗話常講：「家和萬事興。」一家和睦，家必定興旺；道場和睦，正法住世；國家朝野和睦，國家一定富強；世界人民都能和睦相處，世界大同，天下太平。「和」很重要！從哪裡做起？從自身做起，言語要柔和，言色要溫和。
“Speech and facial expressions should be gentle.” When we interact with others, our facial expressions and words should have a sense of conviviality. Analects says: “In practicing etiquette, harmony is paramount.” A Chinese proverb says, “When there is harmony in a family, all undertakings will be successful.” When there is harmony in a family, the family will definitely prosper. When there is harmony in a cultivation center, the proper teachings will be in this world. When there is harmony between the government and populace of a nation, the country will prosper. When all the people in the world get along harmoniously, the world will be at peace, in Great Harmony. Harmony is very important! Where do we start? We start with ourselves. Our speech should be gentle, so should our facial expressions.
「身行當專」，此句尤其重要，如果我們要想成就，無論是世法、佛法都要專精。 學得很多很雜，精神、力量、時間就分散了，所以菩薩修學六大綱領講要「精進」，精就是專精，進是進步，唯有專精方能成就。
“Cultivation should be focused.” This is particularly important. If we want to have any success, whether in worldly pursuits or in Buddhism, we should stay focused. When we learn many different things, our energy, strength, and time will be dispersed. This is why the six major guidelines of bodhisattvas’ practice tell us to be diligent [that is, making focused and diligent progress.] “Focused and diligent” means unadulterated. “Progress” means moving forward. Only when the learning is focused and unadulterated will we succeed.
「動作瞻視，安定徐為」，這是講風度、儀表。「安定」是指心，心情安定。「徐為」是穩重，「徐」也當作慢，不急躁，這是應當要學習的。
“Body and eye movements should be calm and composed.” This is talking about one’s demeanor. “Calmly” refers to one’s mind; one’s mind should be serene. Composed means steadiness. It also means being unhurried and not rash. We should learn this.
「作事倉卒，敗悔在後」。我們現前社會所呈現的就是匆促急躁。從前人學業、事業、道業不成就還會後悔，現在人不知道後悔，他認為自己沒有過錯；沒有過錯，當然他就不後悔了。
“Doing things in haste will result in failure and regret.” People today are in a hurry and are impatient. In the past, one would feel regret when one did not succeed in one’s studies, career, or cultivation. People today do not have regrets. They think that they have no faults. With no faults, they naturally will have no regrets.
佛法的教訓，我們要好好冷靜想想，自己從早到晚，從年初一到臘月三十，哪一天不在犯過失？只是自己不知道這些過失而已，若能知道自己的過失、毛病就是覺悟，能把自己的毛病、過失修正過來就是修行。
We should calmly think about the Buddha’s teaching. From morning till night, from the first day till the last day of the year, is there a day that we do not make mistakes? We are just not aware of them. Being aware of our mistakes and faults is awakening. Correcting our mistakes and faults is cultivation.
「廣植德本」。「植」是培植，培養的意思。「德本」，大乘菩薩以六度為萬德之本；小乘則以三學「戒定慧」為德本。若以淨宗而言，執持名號與佛相應，以佛號喚醒自己，使自己的心願同佛，解行同佛，名號功德完全顯露無遺，就是萬德之本。若雖不熟經教義理，能老實念佛執持名號，以念名號故，使一切妄想、執著不起於心，心地清淨光明，亦符合德本之意。
“Extensively plant roots of virtue.” “Plant” means planting and nurturing. As to “roots of virtue,” for Mahayana bodhisattvas, the basis of all virtues is the Six Paramitas. For Theravada practitioners, it is the Three Learnings of precepts, meditative concentration, and wisdom. For Pure Land practitioners, mindfully chanting the Buddha-name accords with Buddha—using the Buddha-name to awaken themselves and making their minds, vows, understanding, and practice the same as those of Amitabha Buddha. The merit of the Buddha-name is completely revealed. It is the root of all virtues.
One can sincerely chant the Buddha-name even if one is not familiar with the teachings or the principles. Because one chants the Buddha-name, no wandering thoughts and attachments arise. One’s mind is pure and clear. This also accords with the meaning of “roots of virtue.”
淺而言之，世間法、出世間法，總在一個「緣」字。緣有善緣、惡緣，緣從哪裡來？緣是自己造作的、是自己結的。諸佛菩薩時時刻刻教導我們要存好心、說好話、做好事，這就是培植「德本」。
Simply put, everything in this world and beyond is invariably about conditions. Conditions may be favorable or adverse. How do conditions come about? They are created by us, initiated by us. Buddhas and bodhisattvas constantly teach us to have a good heart, say kind words, and do good deeds. This is planting and nurturing roots of virtue.
「德」是福德，不但要培植，更要廣植。廣其心量，廣其所為，那你的福報是既深又大。縱然在濁惡之世，還是享福。不修福之人是世間最可憐的人，可憐憫者！而最真實、最廣大、最圓滿、最究竟的福報，就是念佛求生淨土。
“Virtue” here refers to good fortune. One not only has to plant and nurture but do so extensively. When one broadens one’s mind and practice, one’s good fortune will be profound and great. Even in this corrupt and evil world, one will still be able to enjoy good fortune. Those who do not cultivate good fortune are the most miserable people in the world. They are pitiable! The truest, greatest, ultimate, and perfect good fortune is mindfully chanting the Buddha-name and seeking rebirth in the Western Pure Land.
世間很苦，飲苦食毒，未嘗寧息，縱然得到一切榮華富貴，猶如病人打強心劑，石火電光，轉眼即逝。何況在享福時，免不了造罪業，往往造的罪業比貧窮、清寒的人要廣得多，所以人要知道修福。
The world is filled with suffering. What people drink is suffering and what they eat is poison. There is no solace, nor does it end. Even if one gets all the wealth and prestige that one wants—just like the effect of a cardiac stimulant being injected into a patient, a spark from a flint, or a flash of lightning—they will soon be gone.
Besides, when people are enjoying their good fortune, committing transgressions is unavoidable. More often than not, the offenses they commit are more extensive than those committed by the poor.
Hence, people should know to cultivate good fortune.
「勿犯道禁」。「禁」是禁止。「道禁」，狹義來說，是佛的教誡。佛教導我們哪些事不能做，哪些話不能講，哪些念頭不能生，一定要清楚明瞭。廣義來說，包括世間法律、風俗習慣、人情忌諱，都不能違犯。又譬如我們決不能到別人的道場，去貼廣告、散傳單、拉信徒，這都是「道禁」的範圍。特別是講經的道場，更不可以有如是的做法。
“Do not violate the precepts of the Way.” In a restricted sense, “the precepts of the Way” refer to the precepts taught by the Buddha. We should be clear about what the Buddha taught us: what not to do, what not to say, and what thoughts not to have. In a broader sense, “the precepts of the Way” encompasses laws, customs, and taboos. We should not violate any of these.
Also, for example, we should never go to other people’s cultivation centers to post notices, hand out flyers, or get their followers to come to our cultivation center. These are all within the scope of “the precepts of the Way.” In particular, we should not do these things at cultivation centers that give talks.
「忍辱精進」。「忍辱」，凡事要忍耐、精進，不能忍辱就談不上精進。天然的災害要忍耐，人與人之間更要講求忍耐。大家在一起，對於問題的看法、想法不一樣，如果每個人都堅固的執著，衝突就在所難免。如果大家都能退讓一步，問題就解決了，所以說「天下本無事」，退一步就無事，因此一定要忍讓、要精進。
“Practice patience and diligence.” We should be patient and diligent in everything. If there is no patience, there is no diligence. We should have endurance when facing natural disasters. We should be even more patient in human relationships.
When a group of people are together, there will be differences in views and thoughts on an issue. If every one of us has very stubborn attachments, conflict is inevitable. If we can each yield a little, the problem will be resolved. That is why it is said, “Under the heavens, there were originally no problems.” Give in, even just a little, and there will be no problems. Therefore, we should be patient and diligent.
「慈心專一」。「慈心」是對眾生要大慈大悲，幫助一切苦難的眾生，拔苦與樂！今天舉世之人最苦的是什麼？迷惑無知！對於宇宙人生的真相，想錯了、看錯了、說錯了、做錯了，還要希求福報，這是最苦！
“Be compassionate and single-minded.” “Compassion” means that we need to have great compassion towards beings and help those who are suffering by relieving their suffering and giving them happiness. What is the gravest suffering for people today? Being deluded and ignorant! If one is wrong about the truth of life and the universe in one’s thoughts, views, speech, and deeds and yet still seeks to have good fortune, this is the gravest suffering!
「上報四重恩，下濟三途苦。」這是我們的責任，是我們分內應該做的。如何報恩？如何拯救三途苦？我們有什麼能力救三途苦？沒有能力！所以，「下濟三途苦」是要我們看現代人造了這個業因，還沒有墮落下去之前，我們幫助他；已經墮下去的，就沒法子了。說實話，已經墮落下去了，地藏菩薩去度他都困難，何況是我們？
“Repay the Four Kinds of Kindness above, and relieve the suffering of those in the Three Paths below.” This is our obligation. This is what we should do. How do we repay kindness? How do we save those who are suffering in the Three Paths below? What ability do we have to relieve the suffering of those in the Three Paths below? We do not have this ability!
Relieving the suffering of those in the Three Paths below means that we should help people today who have created these karmic causes but have not yet fallen into the Three Evil Paths. We cannot do anything to help those who have fallen into the Three Evil Paths. Frankly, it is difficult to help those in the Three Evil Paths, even for Ksitigarbha Bodhisattva, let alone for us.
哪些是造三途苦的人？貪心重的人、瞋恚心重的人、愚痴重的人；愚痴是黑白不分，邪正、善惡顛倒，這是畜生道的業因。換言之，看看眼前大眾，貪、瞋、痴很重的人，就是三途眾生。我們要盡心盡力去幫助他，提醒他，讓他自己覺悟回頭，這是大慈悲心。
Who will undergo suffering in The Three Evil Paths? Those who are heavily afflicted with greed, anger, or ignorance. Ignorant people cannot tell right from wrong, and are confused about proper and improper, and good and bad. This is the karmic cause for the animal path.
In other words, when we see someone heavily afflicted with greed, anger, or ignorance, this is a person who will fall into the Three Evil Paths. We should do our best to help and remind this person, which will allow this person to awaken and reform on his own. This is great compassion.
「專一」是對自己說的，「一」是「一心不亂」。不但平常自己修行是以「一心不亂」為宗旨，就是一切時、一切處，幫助一切大眾，心也不能亂，還是一心不亂，行大慈悲，報恩度苦。如果我們幫助別人，心會亂，就乖乖的認真念佛，不要去幫助別人，這也不為過。《楞嚴經》講的「若能轉物，則同如來」，你要能轉境界，不要被境界所轉，才有能力幫助別人；沒有這個功夫，就先修自己，先求自己成就，自行而後再化他，這個很重要！
“Single-minded” refers to ourselves. It means to be One Mind Undisturbed. Not only should one have One Mind Undisturbed as the goal of one’s daily routine practice, one’s mind should also be undisturbed at all times, in all places, and whenever one is helping others. One’s mind should still be undisturbed when one is applying great compassion, repaying kindness, and relieving suffering.
If one’s mind is disturbed when one helps others, one should stop helping and just chant the Buddha-name diligently and unquestioningly. One is not at fault if one does so.
The Surangama Sutra says: “If you can change the environment, then you are the same as the Thus Come One.” If one is able to change the environment and be unaffected by it, then one has the ability to help others. If one does not have this ability, one should first cultivate oneself, seeking to achieve in one’s cultivation, before helping others to change. This is very important!
有的菩薩發大心，自己還沒有度，先度別人。那也是自己心地專一，不為境界所轉，才可以幫助別人，決不是自己隨著境界轉變。自己未度是指還沒有成佛，但是能成羅漢、成菩薩。如果幫助別人，自己還要墮三途，這就錯誤了。我們要認真學習，不能錯解經義。
Some bodhisattvas generate the great mind of helping others before they achieve in their own cultivation. They can do so because their minds are focused and are not affected by the environment. They do not change according to the environment. Not achieving in their own cultivation means not attaining Buddhahood, but they are able to become arhats or bodhisattvas. If in helping others, we still fall into the Three Evil Paths, then this is wrong.
We should learn diligently and should not misunderstand the teachings in the sutras.
「唯此世間」是指娑婆世界，五濁惡世是我們現前的社會。現前的社會是善少惡多，這是大家能夠見到的。
“This world” refers to the Saha world. An evil world of the Five Corruptions—this is what our present society is. In today’s society, there is little good and a lot of evil. Everyone can see this.
「飲苦食毒，未嘗寧息」。飲食是我們六道凡夫不能缺少的，但我們今天的飲食是什麼？「苦」、「毒」。
“What people drink is suffering and what they eat is poison. There is no peace or ending.” Food is essential to us ordinary beings in the Six Paths. But what are we consuming today? Suffering and poison.
印光大師苦口婆心勸導我們一定要素食，為什麼？一般人通常在發脾氣時，身上流出來的汗有毒，所以瞋恨心是「毒」，瞋恨心一生起，身體每一個部分都是毒液。從前，婦女生氣的時候用奶餵孩子，沒幾天孩子就死了，這是奶把孩子毒死了。我們再看看，畜生被人殺的時候，牠難道很歡喜的被宰殺嗎？不是的，牠只是沒有能力抵抗而已！但是瞋恚心到了極處，哪有不含毒之理！所以，你吃肉的時日長了，身上累積的毒素發作起來，就是奇奇怪怪的病症，所謂是「病從口入」。因此，我們希望健康、長壽，就要從素食做起，這是非常重要的。說實在話，現在素食也有毒，蔬菜有農藥，但是這總比肉食來得好，毒素少。
Great Master Yinguang earnestly urged us to maintain a vegetarian diet. Why?
Generally when people are angry, their sweat is poisonous. Therefore, anger and hatred are poisons. When anger or hatred arises, every part of the body is filled with poisonous liquid. In the past, there was a woman who breast-fed her baby when she was angry. The baby died after a few days, poisoned by the milk.
Let’s look at animals. When an animal is being killed by a human, would it be very happy about it? No. It is just that the animal is unable to resist! In addition, with extreme anger, how can it not become poisonous? Therefore, when one eats meat over a long period of time, poison will accumulate in one’s body. When the poison takes effect, one will have strange diseases. As it is said, “Illness enters through the mouth.” If we wish for good health and longevity, we should start to have a vegetarian diet. This is very important. Frankly, there are also toxins in vegetarian food: there are pesticides in vegetables. But a vegetarian diet is still better than a meat diet because it is less toxic.
「尊卑男女，眷屬朋友，轉相教語」。「尊」是尊長，父母、長輩；「卑」是兒女、子姪、晚輩。男女、眷屬、朋友，這是講自己的親族，從一家到一族，再到親戚朋友。我們自己遵從佛的教訓，依教奉行，得到佛法真實殊勝的利益，也要盡心盡力把佛法介紹給他們，勸勉他們學習。他們得到利益了，也會教導別人，這才能真正報佛恩。將此真實之法，互相勸勉、介紹、推薦，擴展到一個鄉、一個城市、一個國家，乃至於世界，社會才會祥和，世界才有和平。
“To your elders and juniors, men and women, family members, and friends, you should impart my teachings.”
“Elders” refer to our parents or seniors. “Juniors” refer to our children, nephews and nieces, or anyone younger than ourselves. “Men and women, family members, and friends” refer to our relatives, from our family to the family clan, and then to distant relatives and friends.
When we follow the Buddha’s teachings, practice accordingly, and receive the true, wondrous benefits of Buddhism, we should also do our best to introduce Buddhism to others and urge them to learn. When they benefit from the learning, they will also teach others. This way, we will truly repay the kindness of the Buddha. Urge and encourage others to learn this true teaching. Introduce and recommend it to a town, a city, a country, and even the world. Then society will be in harmony and the world will be at peace.
過去，印光大師在上海舉辦了一次「護國息災法會」，印祖說得很明白，如何才能護國？如何才能息災？念佛、吃素。人人都吃素，人人都念佛，災難自然息了，國家自然護了。所以，我們把這個教法推廣到全世界，這是真正上報四恩，下濟三苦，護世消災。
Great Master Yinguang once held a “Protecting the Country and Averting Disasters Dharma Ceremony” in Shanghai. He clearly explained how to protect the country and avert disasters—mindfully chant the Buddha-name and maintain a vegetarian diet. When everyone maintains a vegetarian diet and mindfully chants the Buddha-name, disasters will naturally be averted and the country will naturally be protected. Therefore, we should spread this teaching to the whole world. This is truly repaying the Four Kinds of Kindness above, and relieving the suffering of those in the Three Paths below. This is protecting the world and eliminating disasters.
轉相教語的方法很多，譬如印送經書，或流通講經錄音帶、錄影帶、CD、VCD，盡量幫助大眾。而我們自己的目標，就是老實念佛，求生淨土。但是不要勉強別人跟我一樣，只要使人人能存好心、說好話、做好事，使家庭美滿就對了。
There are many ways to spread the Buddha’s teachings. For example, one could print the sutras and give them to others or circulate cassette tapes, video tapes, CDs, and video discs on Dharma lectures. One does one’s best to help others. As for oneself, one should sincerely chant the Buddha-name and seek rebirth in the Western Pure Land. But one should not force others to have the same aspiration. One only needs to help others (1) have a good heart, (2) say kind words, (3) do good deeds, and (4) have a happy family.
「自相約檢，和順義理，歡樂慈孝。」這三句說得非常好，不但我們自己修行，即使推薦佛法給別人，不僅有言說，而且要有身教。如果我們只有言說，自己卻做不到，別人未必肯相信、肯接受。自己一定要切實做到，方能真正幫助別人啟發信心。
“Discipline and reflect upon yourself. Be in harmony and conform with justice and truth. Be happy, compassionate, and filial.” These words are well said. They are not only for our cultivation. When introducing Buddhism to others, we should teach not only with words but also with exemplary behavior. If we teach only with words but cannot practice what we teach, others may not believe us or accept the teachings. We must truly practice the teachings so as to really help others build confidence.
「自相約檢」，「約」是約束，「檢」是檢點，自己起心動念、言語動作，都要根據經典的教誨，約束自己，檢點身心。
“Discipline and reflect upon yourself.” One’s thoughts, spoken words, and behavior should accord with the teachings in the sutras. One should discipline oneself and reflect on one’s behavior and thoughts.
「和順義理」，與大眾相處要和順，「和」就是六和敬，「順」就是恆順眾生。和與順，不是以感情作基礎，要本於「義理」。恆順眾生是有理論作依據，在恆順中啟發對方，轉變對方；若不能令對方覺悟回頭，就不能隨順。
“Be in harmony and conform with justice and truth.” One should be amiable and get along harmoniously with others. “Harmony” refers to the Six Harmonies. “Conform” refers to being in accordance with all beings. Harmony and conformity should not be based on emotions but on justice and truth. There is a principle that one should follow when one accords with others: while according with others, one should inspire and change them. If one cannot help others awaken and reform, one should not indulge them.
「歡樂慈孝」，這是做兒女的對父母要孝順，做父母對兒女要慈愛，一家歡樂，這是基礎。由家庭推展就是社會，社會再推展就是國家，國家再推展就是世界，所以要曉得幸福歡樂的根本在家庭。這也是處世待人最基本的要求，這正是大乘經說的，菩薩所在之處，令一切眾生生歡喜心。菩薩決定沒有傷害眾生的念頭，當然更沒有傷害眾生的行為，所以才自己歡樂，人人歡樂。
“Be happy, compassionate, and filial.” Children should be filial to their parents, and parents should love their children. The family will be happy. This is the foundation. Families make up a society. Societies make up a country. Countries make up the world. Therefore, we should know that the origin of happiness is family.
Happiness is also the most basic requirement in one’s interacting with others and engaging in tasks. As the Mahayana sutras say: wherever bodhisattvas go, they make all beings happy. The bodhisattvas absolutely do not have any thought of, let alone commit any act of, harming others. This is why they are happy, and so is everyone else.
「慈」是慈悲，平等的慈悲，清淨的慈悲。「孝」，整個佛法就是孝道的發揚光大。以佛法講，「孝」是過去無始，未來無終，豎窮三際，橫遍十方，整個宇宙就是自己一個人，就是自己一體。
“Compassion” is impartial and pure. All of Buddha’s teachings are developed from filial piety. In Buddhism, filial piety, since the past, has no beginning and into the future, has no end. It extends through time in the three time periods and through space in the ten directions. The entire universe is oneself. It is one entity.
「所作如犯，則自悔過，去惡就善，朝聞夕改」。「人非聖賢，孰能無過，知過能改，善莫大焉。」最大的善，就是改過，改過就是聖賢之道。人能夠知道自己的過失，就是覺悟。修行就是改過，改過就是修行。知過是覺悟，改過是真功夫。因此，我們的思想、見解、言語、行為要是犯了過失，就應當悔過。悔過不是祈求佛菩薩原諒，而是真心發露，徹底改過，後不再造。「去惡就善，朝聞夕改」就是真正悔過，覺悟要快，改過要快，發現過失，馬上就改。
“If your action is a transgression, feel remorse about the offense. Eradicate evil and cultivate virtue. When you learn about a fault in the morning, correct it by evening.”
“As people are not sages, how can they be faultless? When a person becomes aware of a fault and corrects it, there is no virtue greater than this.” [This Confucian quote tells us that] the greatest virtue is correcting faults, which is the teaching of the sages. If one is aware of one’s faults, one is awakened. Cultivation is correcting one’s faults, and correcting one’s faults is cultivation. Being aware of one’s faults is awakening, and correcting one’s faults is true cultivation. When our thoughts, views, spoken words, and behavior are wrong, we should repent. Repentance is not about seeking the forgiveness of Buddhas and bodhisattvas. Rather, sincerely admit one’s wrongdoings, completely correct them, and never make the same mistakes again.
“Eradicate evil and cultivate virtue. When you learn about a fault of yours in the morning, correct it by evening.” This describes truly regretting one’s mistakes. One should awaken quickly and correct one’s faults quickly. When one realizes a fault, one should correct it immediately.
這一段講的就是「佛氏門中，有求必應。」
This excerpt talks about the saying: “In Buddhism, every sincere request will receive a response.”
「改往修來，洒心易行」，是教我們求的方法。求要如理如法的求，就有求必應；若不合理、不合法的求，自然不能滿其所願。怎樣才如理如法？「改往修來」是如法，「洒心易行」是如理。過去壞的習慣、壞的習氣都改正過來，斷一切惡，修一切善，這是「修來」；「來」是將來；未來的，我要認真來修，這是從事上講。
“Correct your past wrongs and cultivate good karma for the future. Cleanse your mind and change your behavior.” This teaches us how to seek. If we seek according to the truth and the teachings, our wish will be fulfilled. If our seeking is unreasonable and unlawful, our wish, as expected, will not be come to fruition. How can we seek within the truth and the teachings? “Correct your past wrongs and cultivate good karma for the future” is to accord with the teachings. “Cleanse your mind and change your behavior” is to accord with the truth.
Correct bad habits to end all wrongdoings and cultivate virtuous deeds—this is to “cultivate good karma for the future.” For the future, we should cultivate diligently. This is from the aspect of phenomena.
「洒心易行」是從理上說。「洒」是洗刷。心有煩惱、妄想、執著這些污穢之物，要洗得乾乾淨淨，恢復到清淨心。「行」是行為，身有殺盜淫，口有妄語、兩舌等種種不善的行為；「易」是轉換。心不清淨，念頭不清淨，思想不清淨，見解不清淨，我們用「阿彌陀佛」，用信願持名的方法，就是洒心易行；用斷惡修善的方法，就是改往修來。
“Cleanse your mind and change your behavior.” This is from the aspect of the truth. The mind contains afflictions, wandering thoughts, and attachments. These are defilements that need to be removed in order to restore a pure mind. “Behavior” refers to actions—the physical actions of killing, stealing, and sexual misconduct, and the verbal actions of false speech, divisive speech, and so on, and other bad behaviors.
When our mind, thoughts, and views are not pure, we use “Amituofo”—the method of having belief, vow, and chanting the Buddha-name—to cleanse our mind and change our behavior. When we use the method of ending wrongdoings and practicing virtuous conduct, it is correcting our past wrongs and cultivating good karma for the future.
「自然感降，所願輒得」，果能如實而行，自然感應道交，滿其所願。所以，學佛一定要如理如法，不求神通，不求感應，只要能如法修因，種什麼因就得什麼果，這是一定之理。俗話亦云：「只問耕耘，不問收穫」。
“You will naturally receive a response. Your wishes will be fulfilled.” If we practice this way, we will naturally receive a response and our wish will be fulfilled.
Therefore, when we learn Buddhism, we must accord with the truth and the teachings, and not seek extraordinary powers or any response. As long as we cultivate the causes according to the teachings, we will reap what we sow—this principle is definite. A Chinese proverb says, “Just focus on farming. Do not ask what you will harvest.”
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