《改过实验谈》
Discussion On Experiments For Correcting Faults
[介绍]
[Introduction]
今值旧历新年，请观厦门全市之中，新气象充满，门户贴新春联，人多著新衣，口言恭贺新喜、新年大吉等。
Now, happening to be the old [lunar] calendar’s new year’s day, please observe that within Xiàmén’s whole city, which is full of new scenes, with doors and windows pasted with new spring’s couplets, with many people wearing new clothes, with mouths saying good wishes for new joys, for the new year to have great auspiciousness and others.
我等素信佛法之人，当此万象更新时，亦应一新乃可。
We, those people originally with faith in the Buddha’s Dharma, at this time, when the ten thousand forms renew, also should be once renewed, thus so.
我等所谓新者何，亦如常人贴新春联、着新衣等以为新乎？曰：「不然。」我等所谓「新」者，乃是改过自新也。
Our that so-called ‘new’ is what? Is it also like ordinary persons pasting new spring’s couplets, and wearing new clothes, with these as ‘new’? I say, ‘Not thus.’ Our that so-called ‘new’, thus is correcting faults for self-renewal.
但「改过自新」四字范围太广，若欲演讲，不知从何说起。今且就余五十年来修省改过所实验者，略举数端为诸君言之。
However, on ‘correcting faults for self-renewal’, these four words’ scope is too vast. If desiring to lecture on them, not knowing from where to begin speaking. Now, about to approach my fifty years passed, with cultivation of self-examination for correcting faults, with those experimented, briefly raising several thoughts, for all ladies and gentleman speaking on them.
余于讲说之前，有须预陈者，即是以下所引诸书，虽多出于儒书，而实合于佛法。
Before I explain, there is a must to, in advance, have this stated. Namely, of those below, quoted from many books, although many arise from Confucian books, yet they truly accord with the Buddha’s Dharma.
因谈玄说妙修证次第，自以佛书最为详尽。
For according with discussions on the profound, that speak of the wonderful, for cultivation and realisation’s sequence, it is naturally with Buddhist books, that are the most thorough.
而我等初学之人，持躬敦品、处事接物等法，虽佛书中亦有说者，但儒书所说，尤为明白详尽适于初学。故今多引之，以为吾等学佛法者之一助焉。
Yet, for we, those persons beginning to learn, on methods of upholding oneself with sincerity and good character, handling matters and interacting with people, although Buddhist books within also have those said, however, Confucian books’ those said, are especially clear and thorough, suitable for those beginning to learn. Thus, now with many of those quoted from, with them for us, those learning the Buddha’s Dharma, as one of our supports.
以下分为总论别示二门。
The below is divided as the general discussion and separate teachings’ two doors.
[总论]
[General Discussion]
总论者即是说明改过之次第：
That general discussion thus is explanation on the sequence of correcting faults:
1、学：须先多读佛书儒书，详知善恶之区别及改过迁善之法。
[1] Learning: There must first be more studying of Buddhist books and Confucian books, to detailedly know the differences of good and evil, and the methods of correcting faults and changing to do good.
倘因佛儒诸书浩如烟海，无力遍读，而亦难于了解者，可以先读《格言联璧》一部。余自儿时，即读此书。皈信佛法以后，亦常常翻阅，甚觉其亲切而有味也。此书佛学书局有排印本甚精。
If, because the many Buddhist and Confucian books are great like the vast ocean, those without energy to have all studied, and also with difficulties in understanding them, can first study the one volume of ‘Maxims For Couplets On Walls’. I have since childhood then, studied this book. After taking refuge in and having faith in the Buddha’s Dharma, also frequently flipping and reading it, feeling that it is extremely intimate and flavourful. This book in Buddhist studies’ bookshops, has the typeset and printed manuscript of its very essence.
2、省：既已学矣，即须常常自己省察，所有一言一动，为善欤，为恶欤？若为恶者，即当痛改。
[2] Self-Examination: Since already with learning, immediately must there be frequent self-examination, of all, each one word and one action. Is it good, or is it evil? If it is that evil, you should immediately completely correct it.
除时时注意改过之外，又于每日临睡时，再将一日所行之事，详细思之。能每日写录日记，尤善。
Besides constantly paying attention to correcting faults, also, on every day, when approaching sleep, again with the one day’s matters, of that done, have detailed contemplation of them. If able to every day write to record them in a diary, this is especially good.
3、改：省察以后，若知是过，即力改之。诸君应知改过之事，乃是十分光明磊落，足以表示伟大之人格。
[3] Correction: After self-examination, if knowing there is a fault, immediately diligently correct it. All ladies and gentlemen should know that the practice of correcting faults, thus is being open and aboveboard, enough for expressing the greatness of human character.
故子贡云：「君子之过也，如日月之食焉；过也人皆见之，更也人皆仰之。」
Thus, Zǐ Gòng said, ‘A fault of a noble person, is like an eclipse of the sun or moon. Having a fault, also with others all seeing it, having an amendment, also with others all admiring it.’
又古人云：「过而能知，可以谓明。知而能改，可以即圣。」诸君可不勉乎！
Also, an ancient person said, ‘Those who have faults and are able to know them, can be called to be clear. Those who know and are able to correct them, can then be noble persons.’ All ladies and gentlemen, how can you not be encouraged?
[别示]
[Separate Teachings]
别示者，即是分别说明余五十年来改过迁善之事。但其事甚多，不可胜举。今且举十条为常人所不甚注意者，先与诸君言之。
Those separate teachings, are then to separately explain, my fifty years passed, those matters of correcting faults and changing to do good. However, those matters are extremely many, and cannot be completely raised. Now only raising ten short notes as those which ordinary persons are not very attentive to, first with all ladies and gentlemen speaking on them.
《华严经》中皆用十之数目，乃是用十以表示无尽之意。今余说改过之事，仅举十条，亦尔；正以示余之过失甚多，实无尽也。
The Flower Adornment Sūtra within is with all teachings using the number of ten. This thus is using ten for expressing the meaning of that inexhaustible. Now for you speaking on practices of correcting faults, only raising ten short notes, they are also thus. They are precisely for showing that my faults are extremely many, which are truly inexhaustible.
此次讲说时间甚短，每条之中仅略明大意，未能详言，若欲知者，且俟他日面谈耳。
This time, as the time for explanation is very short, with every short note within only briefly explaining its general meanings, I am yet to be able to detailedly speak on them. If there are those desiring to know more, you should wait for another day for face-to-face discussions.
[改过十训]
[(37) Ten Teachings For Correcting Faults]
1、虚心：常人不解善恶，不畏因果，决不承认自己有过，更何论改？但古圣贤则不然。今举数例：
[1] Humility: Ordinary persons who do not understand good and evil, do not fear cause and effect. They definitely do not admit themselves to have faults. Again, how can there be discussion of correction? However, ancient noble and virtuous ones are then not thus. Now raising several examples.
孔子日：「五十以学易，可以无大过矣。」又日：「闻义不能徙，不善不能改，是吾忧也。」
Kǒngzi [Confucius] said, ‘With fifty years for further learning the Book Of Changes《易经》, I can be without great faults.’ Also saying, ‘With hearing of righteousness not able to change, and with that not good not able to be corrected, these are my worries.’
蘧伯玉为当时之贤人，彼使人于孔子。孔子与之坐而问焉，曰：「夫子何为？」对曰：「夫子欲寡其过而未能也。」
Qú Bóyù, as a virtuous person of that time, had that dispatching of a person to go to Kǒngzi. Kǒngz with him sat and asked this, saying, ‘How is the Master doing?’ In reply, ‘The Master desires to reduce his faults, but is yet to be able to do so.’
圣贤尚如此虚心，我等可以贡高自满乎？
As noble and virtuous ones are still like this, with humble minds, how can we be arrogant and self-satisfied?
2、慎独：吾等凡有所作所为，起念动心，佛菩萨乃至诸鬼神等，无不尽知尽见。若时时作如是想，自不敢胡作非为。
[2] Cautiousness When Alone: We, with all those acted and those done, with the giving rise of thoughts and moving of minds, the Buddhas and Bodhisattvas, and even all ghosts, gods and others, are without those not completely known and completely seen. If often having thus contemplated, naturally not daring to recklessly do wrong actions.
曾子曰：「十目所视，十手所指，其严乎！」又引诗云：「战战兢兢，如临深渊，如履薄冰。」此数语为余所常常忆念不忘者也。
Céngzǐ said, ‘With ten eyes those seeing, and ten fingers those pointing, this is serious!’ Also, quoting the Book Of Odes《诗经》, which says, ‘Apprehensively and cautiously, like approaching a deep abyss, like walking on thin ice.’ These several sayings are those that I frequently recall, not forgetting them.
3、宽厚：「造物所忌，曰刻曰巧。」圣贤处事，惟宽惟厚。古训甚多，今不详录。
[3] Magnanimity And Leniency, Sincerity And Kindness: ‘Those abhorred by the creator of things [i.e. nature], are called those harsh, and called those opportunistic [i.e. not sincere and true].’ Noble and virtuous ones’ handling of matters, are only with magnanimity and leniency, and only with sincerity and kindness. As ancient teachings on this are extremely many, now not detailedly recording them.
4、吃亏：古人云：「我不识何等为君子，但看每事肯吃亏的便是。我不识何等为小人，但看每事好便宜的便是。」
[4] Suffering From Disadvantages: An ancient person said, ‘I do not recognise who are noble persons. Only seeing if for every matter, they are those willing to suffer from disadvantages, they then are thus. I do not recognise who are small persons. Only seeing if for every matter, they are those fond of taking advantages, they then are thus.’
古时有贤人某临终，子孙请遗训，贤人曰：「无他言，尔等只要学吃亏。」
In ancient times, when a virtuous person was on a certain day, approaching life’s end, with his children and grandchildren requesting for his bequeathed teachings, the virtuous person said, ‘I am without other words. You and others only must learn to suffer from disadvantages.’
5、寡言：此事最为紧要。孔子云：「驷不及舌」，可畏哉！古训甚多，今不详录。
[5] Taciturnity: This practice is the most important. Kǒngzi said, ‘A team of four horses does not have enough time to hold back the tongue’, how fearful! As ancient teachings on this are extremely many, now not detailedly recording them.
6、不说人过：古人云：「时时检点自己且不暇，岂有功夫检点他人?」
[6] Not Speaking Of Others’ Faults: An ancient person said, ‘For constantly examining oneself, moreover not having time, how can there be time to examine other people?’
孔子亦云：「躬自厚而薄责于人。」以上数语，余常不敢忘。
Kǒngzi also said, ‘For oneself personally having thick reproaching, and with thin reproaching of others.’ With the above several sayings, I constantly do not dare to forget them.
7、不文己过：子夏曰：「小人之过也必文。」我众须知文过乃是最可耻之事。
[7] Not Glossing Over One’s Faults: Zǐ Xià said, ‘The faults of small persons certainly will be glossed over.’ We all must know that the glossing over of faults thus is the most shameful of matters.
8、不覆己过：我等倘有得罪他人之处，即须发大惭愧，生大恐惧。
[8] Not Covering One’s Faults: We, if having occasions of offending other persons, immediately must give rise to great repentance, and give rise to great fear [of karmic consequences].
发露陈谢，忏悔前愆。万不可顾惜体面，隐忍不言，自诳自欺。
With revelation [of our faults], express gratitude, and repent for previous mistakes. There absolutely must not be caring and cherishing of one’s face, bearing them silently and not speaking [to confess them], with oneself cheated and oneself deceived.
9、闻谤不辩：古人云：「何以息谤？」曰：「无辩。」又云：「吃得小亏，则不至于吃大亏。」余三十年来屡次经验，深信此数语真实不虚。
[9] When Hearing Slander, Not Debating: An ancient person said, ‘With what ceases slander?’ Saying, ‘Without debate.’ Also saying, ‘Able to suffer a little disadvantage, then not going so far to suffer greater disadvantages.’ With my thirty years of repeated experiences, I deeply believe these few words to be true and not false.
10、不嗔：嗔习最不易除。古贤云：「二十年治一怒字，尚未消磨得尽。」但我等亦不可不尽力对治也。
[10] Not Becoming Angry: Anger’s habit is that most not easy to eliminate. An ancient virtuous one said, ‘For twenty years annihilating the one word of “anger”, still yet to wear it down completely.’ However, we also must not be without utmost efforts remedying it.
华严经云：「一念嗔心，能开百万障门。」可不畏哉！
The Flower Adornment Sūtra says, ‘One thought of the angry mind, is able to open a million obstacles’ doors.’ How can we not be afraid?
[总结]
[Conclusion]
因限于时间，以上所言者殊略，但亦可知改过之大意。最后，余尚有数言，愿为诸君陈者：
Due to being restricted by time, with the above, those words are extremely brief. However, there can also be knowing the general meanings of correcting faults. Finally, I still have several words, that I wish to, for all ladies and gentlemen state:
改过之事，言之似易，行之甚难。故有屡改而屡犯，自己未能强作主宰者，实由无始宿业所致也。
On the practice of correcting faults, speaking of it is seemingly easy, while practising it is extremely difficult. Thus having repeated correcting and repeated violating. Those personally yet able to be in control, are truly due to beginningless past evil karmas, by those caused.
务请诸君更须常常持诵阿弥陀佛名号，观世音地藏诸大菩萨名号，至诚至敬，恳切忏悔无始宿业，冥冥中自有不可思议之感应。
I must request all ladies and gentlemen, who must frequently uphold recitation of Amitā[bha] Buddha’s name [Āmítuófó], Contemplator Of The World’s Sounds, Earth Treasury and all Great Bodhisattvas’ names, with utmost sincerity and utmost reverence, earnestly repenting for beginningless past evil karmas. Within that mysterious and inexorable, naturally having that inconceivable of connections and responses.
承佛菩萨慈力加被，业消智朗，则改过自新之事，庶几可以圆满成就，现生优入圣贤之域，命终往生极乐之邦，此可为诸君预贺者也。
Receiving the Buddhas and Bodhisattvas’ compassionate power’s blessings, with evil karmas eliminated and wisdom bright, then is the practice of correcting faults for self-renewal. Hopefully, there can be perfect and complete accomplishment, in this present life with superior entry of the region of noble and virtuous ones, at life’s end with rebirth in the Country Of Ultimate Bliss. For this, there can be, for all those ladies and gentlemen, these advanced congratulations.
常人于新年时，彼此晤面，皆云恭喜，所以贺其将得名利。
Ordinary persons, when at the time of the new year, with one another meeting, all say congratulations, therefore wishing themselves to obtain fame and gains.
余此次于新年时，与诸君晤面，亦云恭喜，所以贺诸君将能真实改过不久将为贤为圣；不久决定往生极乐，速成佛道，分身十方，普能利益一切众生耳。
I, at this time of the new year, with all ladies and gentlemen meeting, also say congratulations, therefore wishing all ladies and gentlemen will be able to truly correct your faults, to not long be virtuous and be noble ones. Not long, with definite rebirth in the Pure Land Of Ultimate Bliss, quickly accomplishing the Buddha path, with divided bodies in the ten directions, universally able to benefit all sentient beings.
弘一大师
Great Master Hóngyī
Namo Amituofo : Translation by Shen Shi’an
相关教理
Related Teachings:
《人生之最后》
For The Last Day Of This Human Life
https://purelanders.com/last
净土教理十大系列
Pure Land Teachings’ Top Ten Series
https://purelanders.com/shida
