亲所好，力为具，亲所恶，谨为去。
“所”在中国文言文里，如放在动词前，是一个指示代名词，相当于白话“的人、事或物”；通常居于宾位（做其后边动词之受词）。因此在翻译成白话时，得先翻后面的动词。如 “所好”是喜爱的人、事或物；“所恶”是憎恶的人、事或物。好、恶、都是破音字，当动词用时读如“浩”、“物”。“为”亦是个破音字，读如“未”，当“替”讲。具，作动词用时，解释为“准备”；但它又带有“周到的、完全的”意思在内。这是说：父母喜欢什么，想要什么，都能不管怎样困难，不怕怎样麻烦，替他们设想得又周到，准备得又完全。这也是对父母的一种欢喜施，令父母得到安慰和快乐。在这种孝心推动下，仁慈、耐心、毅力和勇气等美德，也就自然而然滋长了。
The first line says that whatever our parents are fond of and would like to have, we should go out of our way to provide it fully to them, no matter how much difficulty or trouble we have to go through. We should happily practice giving to our parents, in order to comfort them and make them happy. With this single sincere thought of filial piety, one will naturally grow in the virtues of kindness, patience, perseverance, and courage.
你或者曾在夜晚欣赏美丽的星空，注意到有七颗星组成的星座，形状像个大杓子似的，那就是大熊星座里的北斗七星。关于常见的星星，东西各国都有许多动人的传说和神话，这个大杓子星群亦不例外。在西方，很多孩子都听过这个孝顺女孩的故事。
If you have ever gazed at the stars, you may have noticed a group of seven stars shaped like a big soup ladle--this is the Big Dipper in the Ursa Major constellation. Many touching stories and legends are associated with the well-known constellations in both Eastern and Western cultures. The following story, which many Westerners may know, is about a little girl who was very filial.
在不知多久以前，有一个小女孩和她的妈妈，住在靠近黑森林的一间小木屋里。某个夏天的晚上，小女孩的妈妈觉得很不舒服，怎么也睡不着，只觉口乾舌燥，好想有杯清凉的水喝。小女孩顾不得困，跳下床，穿好衣，拿了一把长柄的杓子就去井边取水。当她把汲桶拉上来时，发现竟然一滴水也没有，原来井已乾枯了。怎么办呢？小女孩想了又想，森林深处有清泉，可是不但距离很远，还得穿过那黑漆漆的森林；再想到渴望有冷水喝的妈妈，小女孩勇敢地走进了森林的小径。
Once upon a time, a little girl lived with her mother in a small log cabin near the Black Forest. One summer night, her mother in other tossed and turned restlessly, unable to fall asleep. She felt very thirsty and wanted to drink a cup of cool water. The little girl, despite her sleepiness, immediately got out of bed, dressed, and took a ladle with a long handle to get water from the well. Pulling the bucket up out of the well, she found that there was not even a drop of water in it, for the well had run completely dry. "What should I do?" wondered the little girl. "There is a spring deep inside the forest, but it's very far from here and I have to walk through the dark forest to get there." But thinking of her mother longing for a cup of cool water, she bravely set out on the path into the forest, groping her way in the dark.
小女孩在黑夜的森林小径摸索前进，猫头鹰桀桀怪笑着，蝙蝠不时自山洞中飞出；小女孩又害怕又着急，但一想到妈妈在等水喝，她就坚持地往前进。终于听到淙淙的流水声了，小女孩舀了泉水，就匆匆往回走。可是在回程中，小女孩先后遇到一只口渴的狗和一个疲倦的老人，小女孩仁慈地都给了他们一些水。
The owls booted eerily, and occasionally bats flew from the caves. The little girl became afraid and worried. But once again, thinking of her mother waiting for the water, she resolutely went forward. Finally, she heard the sound of flowing water. She took some water from the spring and quickly headed back. On the way, she met a thirsty dog and a weary old man. She kindly gave them some water.
每布施一次，小女孩手中的长柄杓子就变一次：由原先的铁杓子，变成银的，再变成金的，照亮了漆暗的小路。等到小女孩给妈妈喝下水，让妈妈舒服地躺下来时，那柄杓子已经变成闪烁晶亮的钻石，而且一直向着窗外漆黑的夜空飞去，终于高高地挂在天上，正对大家愉快地瞬着眼睛哩！今天我们看到那七颗杓子星时，是否也会想起曾有过这么一位孝顺、仁慈而勇敢小女孩呢？
Every time she gave, the long ladle in her hand changed. The ladle originally made of cast iron, first turned to silver, and then to shining gold, which illuminated the dark path and helped the girl find her way home. After the mother drank the water and lay down comfortably, the ladle turned into brilliant diamond and flew out the window to hang high up into the night sky, twinkling happily for everyone to see. Now when you see the seven stars of the Big Dipper, won't it remind you of this filial, kind, and brave little girl?
那么对父母憎恶的人、事、物，我们该用怎样的态度来处理呢？原则上当然是帮父母去除之；但是要很谨慎，不要反因此惊吓了父母，甚而伤身败德。譬如说冒冒失失去赶走一条蛇，反把蛇惊动了，不仅是父母被蛇咬，就是自己也被咬伤。又譬如父母恨不得某人死，难道我们为他们去杀人吗？所以如何运用智慧去判断该如何着手，这就是谨。想要行无畏施，去除别人的恐惧和厌恶感，并非有匹夫之勇就可以的；要有大智慧做前锋，言语举止自然合宜，那才能真正做到“谨为去”。
How should we deal with people, things, and matters that our parents dislike? Basically, of course, we should get rid of them, but in doing so we must be very cautious not to frighten our parents or hurt anyone in the process, as that would go against virtue. For example, if we see a snake and rashly try to chase it away, we may make our parents afraid or even get bitten by the snake ourselves. And if our parents hate someone very much does that mean we should kill the person? We must be cautious; we must make wise judgments. If we want to quell people's fear and hatred, bold courage alone is not enough. We must have great wisdom to guide us to act in the most suitable and correct manner. Only then will we be able to skillfully remove the things that our parents dislike.
遍观天下，什么是人最恐惧和厌恶的？莫若是种种的生之苦（老、病、求不得、爱别离、厌憎会、变迁），以及死亡的恐惧了！那什么又是最可安慰和快乐的呢？情吗？财富吗？还是地位吧？那都是生不带来，死不带去的，不真实，不久长的：莫若是脱离生死轮回之苦，而证得不生不灭之乐了！我们唯有精勤修行，了自己的生死，才能救度他人；否则也只是个过江的泥菩萨，还保不住自己吧！
In this world, the sufferings that birth entails (old age, sickness, not obtaining what we seek, being apart from those we love, being together with those we hate, constant change) and the fear of death are what people hate and loathe the most. Freedom from the sufferings of birth and death and realization of the eternal bliss of nonproduction and nondestruction are the greatest source of comfort and joy. Emotional love. wealth, and high position are neither real nor lasting; we did not bring them with us at birth, nor can we take them along when we die. Only if we practice diligently and end our own birth and death will we be able to save others. Otherwise, we'll be like a clay Bodhisattva, who cannot even save himself as he crosses the river.
那么这种欢喜施，用之于父母曰“孝”，施之于众人曰“仁”，推及于一切有情曰“慈”，无畏施用之于父母曰“顺”，施之于众人曰“义”，推及于一切有情曰“悲”。孝顺的道理，可以自爱敬至亲的人开始，推广到其他的人或生物、非生物，即所谓“亲亲而仁民，仁民而爱物”的大慈悲境界。
When we give joyfully to our parents, we are being filial. When we practice joyful giving to all people, that is called humaneness. If we extend it to all sentient beings, then it is known as kindness. If we give fearlessness to (relieve the fears of) our parents, we are being obedient. To relieve the fears of all people is righteousness. When we expand this to cover all living beings, it is compassion. Thus we can see that the principle of filial piety starts with being kind and respectful towards our dearest ones and then extending this behavior to other people and sentient and insentient beings. This is called the greatly compassionate stage of "loving our own parents in all people and beings."
身有伤，贻亲忧，德有伤，贻亲羞。
前面说到处理父母的爱憎事宜，对我们而言，是相当大的考验和磨练。这种孝心的实践，不仅是须要耐心、勇气和毅力，同时也须要智慧。否则一不小心，我们可能把自己陷入危险或不合乎情、理、法的处境里，那就会导致有心孝顺，而终不孝顺了！
Above, the text discussed how we should deal with matters that our parents like and dislike, respectively. This presents a great challenge and difficulty. In order to practice filial piety, we must have not only patience, courage, and determination, but also wisdom. Otherwise, in a moment of carelessness, we may put ourselves in danger or else get caught in an unreasonable or illegal situation. Then, even though our intent was to be filial, we end up being unfilial.
这话怎么说呢？因为若为了父母的爱憎，或求之不易，或挥之不去，因而百般冒险犯难，不惜偷抢烧杀，甚至通敌辱国。这小则伤身败命，大则足以毁家亡国；不但遗父母以忧虑，更令人讥笑父母于子失教，于己失德，真可谓遗臭万年了！孔子说：“父母唯其疾之忧。”举凡自己身体的，心理的，甚至影响到生命的损伤，都是会令父母不安的；所以爱护自己，间接的亦孝顺了父母。
What do I mean by this? I am referring to a situation in which our parents like something very difficult to obtain, or else they dislike something which is very difficult to get rid of. In order to please them, we may risk our lives in all kinds of dangerous situations and even resort to criminal acts such as theft, robbery, arson, murder, or treason. On a small scale, we may endanger our own lives, on a larger scale, we may destroy our family and country. Not only will our parents be grieved and worried, but others will ridicule them for not teaching their child well and for lacking virtue. We will have brought upon them a disgrace that will last for tens of thousands of years! Confucius said, "Our parents' only worry is that we may fall sick." Our parents are concerned if our bodies, minds, or lives come to harm in any way Therefore, by taking care of ourselves, we are being. filial to our parents indirectly.
孔子就这样告诉曾子：“身体发肤受之父母，不敢毁伤，孝之始也；立身行道，扬名于后世，以显父母，孝之终也。”这就是说保健自己的身心，不令父母忧虑，只是行孝的初步；要做到圆满，还得培养良好品德，进一步利益社会国家，以荣显自己的父母。
Confucius instructed Zeng Zi "Not daring to harm our bodies, hair, and skin, which our parents gave us, is the beginning of filial piety. Establishing ourselves, practicing the Way, and developing a good reputation so that our parents will be honored is the fulfillment of filial piety." That is to say, staying healthy both physically and mentally so that our parents will not worry about us is only the first step of being filial. To practice Filial piety to perfection, we must develop a good character and bring benefit to the society and nation, thus shedding glory on our parents.
假如觉得这标准太高，最低限度，我们亦得不做恶事或任何不合情理之事，以免令父母蒙羞。《圣经》上亦说:“爱是不自私……不做羞耻的事。”在中国春秋时代，晋献公因十分宠信骊姬，骊姬就想要晋献公废去世子申生，另立她自己的儿子承继王位。有一回申生送祭肉去给父亲，骊姬偷偷在肉里下毒，然后诬告世子弑父篡位；晋献公也不察清楚，气得要杀死亲生的儿子。申生想：“父亲若没有骊姬，会寝食不安。何况父亲既要他死，怎可违抗呢？”结果也不加辩白，就含冤自杀了。
If this standard is too high, at the very least we must refrain from evil deeds and unkind actions, or else we will be a disgrace to our parents. The Holy Bible says, "Love is unselfish...it is to refrain from shameful deeds." During the Spring and Autumn Period [722-481 B.C.] in China, Lord Xian of the State of Jin was infatuated with his concubine Li Ji, who wanted him to do away with his eldest son (and his heir) Shen Sheng and make her own son heir to the throne. Once when Shen Sheng sent an offering of meat to his father, Li ji secretly put poison in the meat and then accused the eldest son of trying to kill his father and usurp the throne. Lord Xian, without looking into the matter carefully, was so furious he wanted to kill his own son. Shen Sheng thought: "My father would not be happy without Li ji. If he wants me to die, how could I go against his wish?" Then, without defending himself against the unjust accusation, he committed suicide.
你说，这么为顺从父亲的心意，宁可自己去死的人，在历史上应被称叹是孝子了吧？没有！他只得了个“恭世子”的谥号。孔子评论，那是因为他只知承顺，不懂得孝道的真谛；不但伤身害命是不孝；陷父母于不义，令人唾骂他有这样不智又不慈的父亲，才更是大大的不孝呢！
Now, you would think such a person, who killed himself in order to comply with his father's wishes would be praised as a filial child in history, right? No. He only received the posthumous title of Prince Gong (respect), and Confucius' judgment was that while he knew how to be obedient, he didn't understand the real meaning of filial piety. He was unfilial not only because he injured his own body and took his own life, but he put his father in a situation of being seen as unrighteous. Others scolded his father for lacking wisdom and compassion; thus he was being truly unfilial.
所以不管是对父母行欢喜施或无畏施，都要有慧，以不伤身败德为基本，不但不可以不孝，也不要太过火，而成为愚孝。宣公上人常教化人：“做人要爱国爱家爱身命。”真是深深了悟并实践孝道的圣者之言啊！
Therefore, whether we are practicing joyful giving or the giving of fearlessness to our parents, we must have wisdom. We should base ourselves on the rule of not injuring our bodies or ruining our virtue. We should not be unfilial, but on the other hand we should not go overboard and be foolish in our filial piety. The Venerable Master often taught people, "As people we should love our country, love our family, and cherish our own bodies and lives." These are the words of a sage who has profoundly understood and truly practiced the way of filial piety.
