Discussion On Experiments For Correcting Faults《改过实验谈》[37] Ten Teachings For Correcting Faults 改过十训 Purelanders

《改过实验谈》
Discussion On Experiments For Correcting Faults

弘一大师著
By Great Master Hóngyī

[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, it is full of new scenes, with doors and windows pasted with new spring’s couplets, with many people wearing new clothes, and with their 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。

What is that so-called ‘new’? 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 fiftieth year since, 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, with 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, in my fifty years since, 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?

[Note 1: Due to ignorance and delusion (愚痴), many common people might at most have vague, biased and thus inaccurate personal definitions of what constitutes good and evil (善恶). In the Buddha’s teachings, what arises in thought, word and deed (身口意) with the three poisons (三毒) of greed, hatred and delusion (贪嗔痴) are considered evil, while those with their counterparts, the ‘three antidotes’ (三药) of generosity (布施), compassion (慈悲) and wisdom (智慧) are considered good.

If without clear knowledge of good and evil, there is naturally, also at most, murky or incomplete ‘faith’ in the karmic power (业力) of cause and effect, with confused beliefs on what creates good karmas (善业) (i.e. three antidotes) and evil karmas (恶业) (i.e. three poisons). Those with severely wrong or no knowledge of good and evil, and thus with corresponding misunderstanding or no understanding of good and evil karmas, will find it challenging to recognise their faults properly, what more to amend them completely.

Although Confucius (孔子) was the founder of Confucianism (孔教) itself, he admitted that there was much more to learn in his final years, to be free from major transgressions, including through the Book Of Changes, which is a classic from Taoism (道教). Surely, he would have seen the need to learn Buddhism (佛教) too, had he encountered it in his time, as it has detailed teachings on various sets of moral precepts for discipline (戒律), all geared towards final impeccable faultlessness.

Those who aspire to be ever more virtuous and noble are constantly concerned about improving themselves in thought, word and deed, so as to reach moral perfection. That which they are ‘anxious’ about and ‘fret’ over is reluctance, laziness and ‘inability’ to improve, thus being morally unamendable and spiritually stagnant. However, all can indeed change for the better, as long as willing and diligent in continual learning and practice.

On the path to be ‘ever’ more virtuous and noble, as long as we are yet to be Buddhas, exactly since we are not yet good or pure enough, we must retain humility to keep learning and practising well, without pridefulness and complacence. Otherwise, our progress will cease, and any progress so far is likely to be lost with retrogression (退转) in time.

Even with the attainment of Buddhahood (佛果), the Buddhas would have realised non-self (无我) completely, thus being free from all sense of attachment to self. Just when they seem to have ‘everything’ to be proud of, they have no self to be proud with at all. This is one of the reasons that make them great and perfect, why we revere them, and aspire to be like them!]

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, ‘As with ten eyes those seeing, and ten fingers those pointing, with this be strict!’ 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.

[Note 2: Our true inner integrity is expressed with our conduct in ‘private’, with that done and not done then, when we assume there is ‘no one’ watching. Those with high integrity are thus highly consistent with their thoughts, words and deeds, both in public and in private. They have nothing even slightly immoral to hide, that others will have reservations about.

When with others, there are many human eyes potentially looking, with their fingers ready to point out our faults to censure us, as if reminding us to be vigilant with their very presence. However, even when ‘alone’, as the greatly and fully enlightened (i.e. Bodhisattvas and Buddhas) are always aware of our every single thought, word and deed, we have no way to hide our actual character at all.

Even ghosts and gods who are around are able to see us, despite us not being able to see them, with the ability to know our thoughts, without us knowing. Even if there is absolutely no one else aware in the slightest, (which is impossible), we ourselves are always aware, and the law of karma continues to operate, naturally and universally for one and all, with the planting of present causes for the bearing of later fruits.

Reflecting accordingly, how can we dare to think, say and do that unwholesome? Those who dare to do so are surely ignorant, foolish and arrogant, bound for suffering karmically. Thus, we might as well continue to be mindful when by ourselves, by not letting down our guard, lest we slip and fall morally. As we are likelier to be more lax when alone, all the more must we be watchful then, to be our main moral censor.]

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.

[Note 3: Nature is karmically ‘opportunistically’ harsh in return, to small people, who are harsh and opportunistic to others with hypocrisy and dishonesty. Even when these people have some past good karmas ripening to shield them from harm now, it is a matter of time when they are depleted, while the present evil karmas catch up in ripening, in this life and the next.

In contrast, those noble and virtuous are never harsh; only gracious and forgiving, never opportunistic; only genuine and compassionate. Even when these people have some past evil karmas ripening to harm them now, it is a matter of time when they are depleted, while the present good karmas catch up in ripening, in this life and the next.]

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 bequeathed teachings, the virtuous person said, ‘I am without other words. You and others only must learn to suffer from disadvantages.’

[Note 4: Not that they purposely subject themselves to needless suffering, those practising to be noble must be able to gladly ‘suffer’ from disadvantages, such as much hardship and obstacles, should they arise, for self-improvement and self-transcendence, and for benefitting others. Being open to suffering from disadvantages is thus being open to learning, for bettering spiritual cultivation. This is how they are ennobled, and how they will become completely noble, by going against the odds that that many others do not.

Eagerly looking out for morally ambiguous shortcuts as quick ‘fixes’, small persons are only willing to take advantages from situations and others for themselves. They shy away from the slightest difficulty and challenge, as they are not interested in bettering themselves, much less in helping others. Not being open to suffering for the greater good of one and all, they are thus not open to learning, much less actual spiritual practice. This is how they remain ‘small’, by staying attached to common crowd instincts.]

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.

[Note 5: Verbal (evil) karmas (口业) via speech (and all other forms of communication) are the kind of karmas most easily created, with false speech (妄语), divisive speech (两舌), harsh speech (恶口) and frivolous speech (绮语), which is always uttered with the three poisons (三毒) of greed, hatred and delusion (贪嗔痴), thus increasing them. This contrasts with truthful, harmonious, kind and useful speech, which is always spoken with the ‘three antidotes’ (三药) of generosity (布施), compassion (慈悲) and wisdom (智慧), thus furthering them.

The noble are thus usually taciturn, speaking only the right thing at the right time. In the Abhaya Sutta《阿巴耶经》, Śākyamuni Buddha (释迦牟尼佛) explains how he decides what to say and when to say it, based upon six possible situations:

(i) If there is something that the Buddha knows to be untrue, unbeneficial (e.g. not connected to the goal of ending suffering; the attainment of True Happiness) and displeasing, he will not say it. (e.g. One should never say fire is cold, since it is false, possibly harmful and displeasing to those who know otherwise.)

(ii) If there is something that the Buddha knows to be true, unbeneficial but displeasing, he will not say it. (e.g. One should not harp on another’s mistake if that person has already repented, as it could hurt or enrage that person.)

(iii) If there is something that the Buddha knows to be true, beneficial but displeasing, he will wait for an appropriate time to say it. (e.g. An angry man might need to know a difficult truth because it will benefit him, but since he might lose his temper upon hearing it due to his current mood, it is better to first let him calm down, till he is more receptive.)

(iv) If there is something that the Buddha knows to be untrue, unbeneficial but pleasing, he will not say it. (e.g. Flattering someone with lies that delude that person for one’s selfish benefits is clearly unwholesome.)

(v) If there is something that the Buddha knows to be true, unbeneficial but pleasing, he will not say it. (e.g. A random fact about the stars is not worth sharing if it is unpractical in furthering the spiritual path, even if the listener is an avid stargazer.)

(vi) If there is something that the Buddha knows to be true, beneficial and pleasing, he will wait for an appropriate time to say it, for its maximum effect, out of compassion for the listener.

With habitual unmindfulness, even many strong horses, with their strength together, will not be fast enough in restraining careless tongues. That harmful spoken cannot be retrieved, to be unsaid, to completely undo the harm done, while there can be frightening evil karmic repercussions that echo on, in this and future lives.]

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.

[Note 6: As Śākyamuni Buddha (释迦牟尼佛) taught in Dharmapada《法句经》Verse 50, ‘One should not consider the faults of others, nor their doing (i.e. commissions), or not doing (i.e. omissions) (good or bad) deeds. One should consider only whether one has done, or not done (good or bad) deeds.’ (不观他人过，不观作不作，但观自身行，作也与未作。)

This is not to say that we should ignore others’ faults with heartless apathy, but that we should not deliberately focus on looking for them in the first place. This is the wrong priority as when we are busy fault-finding others, we will have no time to find faults within ourselves. After all, we can only be mindful of one subject in each thought moment. To continually find fault with others is to miss this very continual fault of oneself.

While spiritual cultivation is for benefitting one and all, we must benefit ourselves sufficiently first, to be more capable of benefitting others. Those lacking mindfulness of their own faults cannot be good examples for others anyway. Thus, there should be correspondingly stricter admonishment of ourselves for self-improvement, while having more understanding and leniency for others, who might not be doing (much) worse than us.]

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.

[Note 7: The transgressions of small-(minded) persons (小人) will surely be glossed over, since they are the direct opposites of noble persons (君子). For understanding the scope of ‘glossing over’, synonyms include the following, from those milder to the more serious — ‘shrugging off, making light of, downplaying, self-rationalising, explaining away, whitewashing, brushing aside, evading…’

Matters glossed over range from the very private, which affect only oneself, to the very public, which affect many others. While glossing over personal faults might seem harmless to the rest of the world, the only way one’s faults might eventually jeopardise the world at large is from sheer ignorance or wilful negligence of them, such that they grow out of control, to endanger more and more.

Glossing over of faults is shameful as utter moral shamelessness first sprouts from excusing oneself for ‘small’ and habitual evils. Since those noble are sincere in improving themselves, to do their best to better the world, they will be eager to nip their faults in their buds, to deprive them of all conditions to grow out of hand once and for all. This protects the well-being of one and all.]

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.

[Note 8: Lacking graciousness in attitude and keenness of motivation for spiritual greatness, small persons are unlikely to swiftly and sincerely apologise for their faults, when they do spill over to harm others via their words and deeds. Even if they do seem to ‘apologise’, this tends to be tardily, reluctantly and perfunctorily, only because they are compelled to, for their self-centred advantage.

If genuinely recognising one’s mistake, one will not be a repeat offender, even in thought. There will also be active making of amends, as remedial actions to undo the mistake, and to make up more than enough for the damage caused. Only so is repentance true and complete. The path to nobility requires ‘fretting’ of personal faults, even those deemed by others to be minor and forgivable. (Bluffing of others starts from bluffing oneself.)

We must not be offended, even if deliberately offensive ones point out our faults. We should be very thankful instead, for without their harsh highlighting, we might not be aware of them for a long time. While they were at fault with their hatefulness, we will be at fault for not reflecting on their hard truths offered. Without hiding, it is with open admission of our faults that we are likelier to truly transform them.

Small persons, being moralless and remorseless, are incapable of apologising when they are wrong. Being egoistic and ungrateful, they are incapable of thanking when their wrongs are addressed too. With ego increasingly set aside, the path to spiritual perfection depends on consistently being particular, of even small faults in private, not just gross ones in public.]

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.

[Note 9: As the habitually slanderous usually have much ill will, even if debating with them gentlemanly, this is likely to add fuel to the fire of their hatred, to spur them to spew more untruths. This further harms oneself, while also ‘urging’ them to harm themselves, by creating more evil verbal karmas (口业).

Thus, unless it is truly better for one and all on the whole, that there is clear victory of truth over lies, it is usually better to settle with non-response. This is while continuing, and even bettering one’s good works stoically, to let time prove one’s true worthiness in word and deed.]

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?

[Note 10: Of the three poisons (三毒) of greed, hatred and delusion (贪嗔痴), hatred or anger is that most swiftly destructive in nature. As the saying goes, ‘With one thought of the angry mind arising, it is like fire that (quickly) burns away meritorious virtues’ forest.’ (一念嗔心起，火烧功德林。) How very terrifying!

Even a great ‘forest’ of merits can be razed off by in instant of unchecked rage. After such momentary temper, there can also be long-lasting ill side-effects, perhaps with regrets for ‘bridges’ burnt, with the staining of reputation and straining of relationships. These are some of the many obstacles’ doors that might open up, that might be hard to close. This thought should thus be often reflected upon by those easily enraged.

Since the habit of anger is challenging to tame and rid, there should be more sincere, repentant, diligent and regular practice of mindfulness of the Buddha’s name (Āmítuófó: 阿弥陀佛) during ‘peace times’ in everyday life, to keep wearing down the bad habit, to transform one’s default temperament to be that more peaceable.

Also, once aware that anger is rising, perhaps with the faster beating of the heart, and feeling of heat in the head, there should be immediate (inner) recitation of his name. With this most powerful and pure subject of meditation that connects to the Buddha’s blessings, subdue and put out the fire of anger, by chanting it until the angry tendency cools and subsides, replaced by calmness and clarity of mind.]

[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 in 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 ones 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.

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Namo Amituofo : Translation and notes by Shen Shi’an