HE WASHED HIS MOTHER'S BEDPAN

涤亲溺器 HE WASHED HIS MOTHER'S BEDPAN


宋。黄庭坚。号山谷。元祐中为太史。性至孝。身体贵显。奉母尽诚。每夕亲自为洗涤溺器。未曾有一刻不供人子之职。有诗为颂。诗曰：

Huáng Tíngjiān of the Sòng dynasty was also called Shāngŭ. During the Yuányòu reign period [1086-1093] he was a government compiler. His nature was filial, and although he was very prominent, he served his mother with deep sincerity. Every evening he himself washed out his mother's bedpan. A moment did not pass in which he did not display the responsibility of a son. A verse praises him saying:



贵显闻天下。平生孝事亲。不辞长涤溺。焉用婢生嗔。

He is prominent enough to be known throughout the world, but

All his life he is filial toward his mother;

He does not decline to wash out her urine;

How could he use maids and let himself be spoilt [by prominence]?

HE WEPT TILL THE BAMBOO SPROUTED

哭竹生笋 HE WEPT TILL THE BAMBOO SPROUTED
三国。孟宗。字恭武。少孤。母老病笃。多月思笋煮羹食。宗无计可得。乃往竹林中。抱竹而泣。孝感天地。须臾地裂。出笋数茎。持归。作羹奉母。食毕疾愈。有诗为颂。诗曰

Mèng Zōng of the Three Kingdoms period was also called Gōngwŭ. His father died when he was small, and his mother was very ill. One winter she longed to eat a soup made with boiled bamboo shoots. Zōng had no means to give her such a thing, and he went out to the bamboo grove where, seizing a bamboo stalk, he wept. His filial piety moved heaven and earth. In a moment, the earth cracked open and many stalks of bamboo shoots appeared. He gathered them and returned home to make soup for his mother. When she had eaten it, she recovered. Verses praise him, saying:



泪滴朔风寒。萧萧竹数竿。须臾冬笋出。天意报平安。

Tears drop; the north wind is cold

And moans through a stand of bamboo;

But winter bamboo shoots come forth!

The wish of Heaven is to bring harmony.

HE CARVED WOOD TO SERVE HIS PARENTS

刻木事亲 HE CARVED WOOD TO SERVE HIS PARENTS


汉。丁兰幼丧父母。未得奉养。而思念劬劳之恩。刻木为像。事之如生。其妻久而不敬。以针戏刺其指。则出血。木像见兰。又眼中垂泪。兰问得其情。将妻出弃之。有诗为颂。诗曰

The father and mother of Dīng Lán of the Hàn dynasty died when Lán was young and never received support and service from him. But he thought often of their "grievous toil."* He carved wooden statues and served them as though they were alive. His wife began after a time not to revere them. [One day] she took a needle and pricked their fingers in mockery. Blood flowed, and when the wooden statues saw Lán, tears fell from their eyes. Lán inquired about their condition; then he divorced his wife and cast her out.** There is a verse which says:



刻木为父母。形容如在时。寄言诸子侄。各要孝亲帏。

He carves wooden statues of his mother and father,

Giving them the appearance they had in life;

And this is to caution every son and nephew,

that each must be filial towards his parents.

*******
*-Cf. Tale 5, verse & note.
**-This is the one story which some modern editors most often rewrite, apparently in order to avoid the divorce. In a couple of retellings in my collection, the wife, seeing the statues react, is grief-stricken, reforms, and is forgiven rather than divorced by her husband. In one elaborately illustrated, heavy-paper edition designed for younger children, a neighbor's wife, come to borrow something, scoffs at Dīng Lán's wife at her devotions. Dīng Lán's wife, angered, refuses to lend her what she wants. The neighbor's wife returns home and sends her husband over, who sneers and beats the statues with his stick. Dīng Lán returns, sees the weeping statues, hears the tale, and stabs the neighbor to death. The magistrate, rather than punishing him, commends him as a fine example of filial piety.

HE HEARD THUNDER AND WEPT AT THE GRAVE

闻雷泣墓 HE HEARD THUNDER AND WEPT AT THE GRAVE


魏。王裒事母至孝。母存日。性畏雷。既卒。殡葬于山林。每遇风雨。闻阿香。响震之声。即奔墓所跪拜。泣告曰。裒在此。母亲勿惧。有诗为颂。诗曰

Wáng Póu of the state of Wèi [at the time of the Three Kingdoms] served his mother with filiality. When she was alive, she was afraid of thunder. After she died she was buried in a hilly wood. Whenever there was wind and rain and Póu would hear the loud sound of [thunder like the passing of the chariot of the thunder-goddess] Āxiāng, he would hurry to the grave and kneel and pray. He would weep, saying: "Póu is here; Mother must not be afraid." A poem praises him saying:



慈母怕闻雷。冰魂宿夜台。阿香时一震。到墓绕千回。

His loving mother feared hearing thunder;

[Now] her chill spirit dwells among the dead, and

When Āxiāng thunders over and over

He goes to the tomb to walk about it a thousand times.

THE FOUNTAIN BUBBLED AND THE CARPS LEAPT

涌泉跃鲤 THE FOUNTAIN BUBBLED AND THE CARPS LEAPT


汉。姜诗。事母至孝。妻庞氏。奉姑。尤谨。母性好饮江水。妻出汲而奉母。又嗜鱼脍。夫妇常作之。召邻。母。供食之。后舍侧忽有涌泉。味如江水。日跃双鲤。诗时取以供母。有诗为颂。诗曰

Jiāng Shī of the Hàn dynasty served his mother filially. His wife was named Páng, and she was even more respectful. The old mother liked to drink water from [a certain] river, and the wife would go to draw it and bring it back to the old lady. His mother also loved eating minced fillet of fish, and Shī and his wife often prepared it. They [even] invited the neighbors' mothers to join her when she ate. Suddenly a fountain sprang up beside the house with a taste like the water from the river, and each day two carp jumped from it, which Shī would take to give to his mother. A verse says of this:



舍侧甘泉出。朝朝双鲤鱼。子能恒孝母。妇亦孝其姑。

Beside the house a sweet fountain flows, and

Each morning a pair of fish appears;

The son can constantly be filial to his mother;

The daughter-in-law can be filial to her husband's mother.

***********

出此孝子处今为 德阳 孝泉镇

西竺 故乡 与其相距不远 自幼即闻 姜氏一门三孝之佳话 每归故里 常与亲同去 德孝城 游赏 见世间不孝事 每每感叹 纵显耀发达 然于亲不孝者 终不齿矣

HE FANNED THE PILLOW AND WARMED THE QUILT

扇枕温衾 HE FANNED THE PILLOW AND WARMED THE QUILT


汉。黄香。年九岁。失母。思慕惟切。乡人称其孝。香躬执勤苦。一意事父。夏天暑热。为扇凉其枕席。冬天寒冷。以身暖其被褥。太守刘护表而异之。有诗为颂。诗曰

When Huáng Xiāng of the Hàn dynasty was nine years old, he lost his mother. He [continued to] think of her so much and with such love that the neighbors praised his filial devotion. Xiāng did diligent and painful work, and his one thought was to serve his father. In summer, when the weather was hot, he cooled his [father's] pillow and mat with a fan. In winter, when the weather turned cold, he warmed his [father's] quilts and cushions with his body. The prefect Liú Hù publicly honored and recognized him [for his rare filiality]. A verse praises him thus:



冬月温衾暖。炎天扇枕凉。儿童知子职。千古一黄香。

In winter he warms the quilts, and

In hot weather he fans the pillow to make it cool;

The child knows a son's duty;

In a thousand ages there can be but one Huáng Xiāng.

HE PICKED MULBERRIES TO SERVE HIS MOTHER

拾桑供母 HE PICKED MULBERRIES TO SERVE HIS MOTHER


汉。蔡顺少孤。事母至孝。遭王莽乱。岁荒不给拾桑。以异器盛之。赤眉贼见而问之。顺曰。黑者奉母。赤者食。贼悯其孝。以白米三斗。牛蹄一只与之。有诗为颂。诗曰

Cài Shùn of the Hàn dynasty was left fatherless at a young age. He served his mother with utmost filial devotion. They had to endure the tumult of Wáng Măng, and the crops were bad and the land unproductive. He gathered mulberries, which he sorted into different containers until they were full. A [band of] Red-Eyebrow robbers [rebels against Wáng Măng] saw this and asked him about it. Shùn said: "The black, ripe ones I give to my mother. The red, unripe ones I eat myself." The robbers took compassion because of this filiality and gave him three catties of white rice and an ox leg. A verse says of him:



黑桑奉萱帏。饥啼泪满衣。赤眉知孝意。牛米赠君归。

With black mulberries he nourishes his mother;

Tears of hunger drench his clothing;

The Red-Eyebrows know his filial intent and

Present beef and rice for the filial son to bring home.

HE AMUSED HIS PARENTS WITH PLAY AND GLAD CLOTHES

戏彩娱亲 HE AMUSED HIS PARENTS WITH PLAY AND GLAD CLOTHES



周。老莱子至性孝。奉养二亲。备极甘脆。行年七十。言不称老。常着五彩斑斓之衣。为婴儿戏于亲侧。又常取水上堂。诈跌卧地。作婴儿啼以娱亲。有诗为颂。诗曰

Old man Lái of the Zhōu dynasty was noted for his filial nature. He respectfully cared for his two parents, preparing them sweet and crispy foods. He was over seventy, but he never mentioned the word "old." He wore five-colored patterned clothes and played like a child before his parents; often he carried water into the room and would slip and fall, and then he would cry like a baby to amuse his parents. A verse says of him:



戏舞学骄痴。春风动彩衣。双亲开口笑。喜气满庭帏。

He plays and dances and pretends delicate nonsense;

The spring wind blows his colorful clothes;

His two parents throw open their mouths in laughter,

And their joy fills the hall.

HE TASTED DUNG WITH AN ANXIOUS HEART

尝粪忧心 HE TASTED DUNG WITH AN ANXIOUS HEART


南齐。庾黔娄为孱陵令。到县未旬日。忽心惊流汗。及弃官归。时父疾始二日。医曰。欲知愈剧。但尝粪。苦则佳。黔娄尝之。甜。心甚忧之。至夕。稽颡北辰。求以身代父死。有诗为颂。诗曰

Yŭ Qiánlóu of the southern Qí dynasty was sent as a magistrate to Chánlíng [south of Gōng'ān in Húbĕi province]. He had been in the district less than ten days when suddenly his heart was alarmed and he perspired. Immediately he gave up his office and returned, [to find] his father had been sick for two days. The doctor said: "To know whether a sickness is improving or very serious, one must taste the [patient's] dung. If it is bitter, then there is hope." Qiánlóu tasted it, and it was sweet. His heart was very anxious. When night came, he kowtowed to the North Star [of longevity], beseeching it to let him die in his father's place. Verses praise him saying:



到县未旬日。桩庭遘疾深。愿将身代死。北望起忧心。

He was in his post less than ten days, when

His father suddenly met with serious illness;

He wants to substitute himself in death for his father;

Facing north, he is weighted down in worry.

HE ABANDONED A MANDARINATE TO SEEK HIS MOTHER

弃官寻母 HE ABANDONED A MANDARINATE TO SEEK HIS MOTHER


宋。朱寿昌七岁。生母刘氏。为嫡母所妒。复出嫁。母子不相见者五十年。神宗朝弃官入秦。与家人诀。谓不寻见母。誓不复还。后行次同州得之。时母年已七十有余。有诗为颂。诗曰

When Zhū Shòuchāng of the Sòng dynasty was seven years old, his mother, [a concubine] named Liú, because of the envy of the first wife, was married out again [to another family]. For fifty years the mother and son did not see each other. In the reign called Shén Zōng [1068-1085] he gave up his office and went to Qín [in Shaănxī], to find his mother, vowing not to return until he did so. He journeyed to Tóngzhōu [ in Shānxī] and reached her. At that time his mother was already seventy. A verse praises him thus:



七岁离生母。参商五十年。一朝相见后。喜气动皇天。

At seven he was separated from his mother,

And fifty years have passed;

One morning they meet again,

And the joy of it moves Heaven.

HE STRANGLED A TIGER TO SAVE HIS FATHER

搤虎救父 HE STRANGLED A TIGER TO SAVE HIS FATHER



晋。杨香年十四。常随父丰往田间获粟。父为虎曳去。时杨香手无寸铁。惟知有父而不知有身。踊跃向前。搤持虎颈。虎亦靡然而逝。父方得免于害。有诗为颂。诗曰

When Yáng Xiāng* of the Jìn dynasty was fourteen, he often followed his father Fēng into the fields to reap grain. His father [on one occasion] was dragged away by a tiger. Although at the time Yáng Xiāng had no weapon at hand, he thought only of his father and not of himself as he leapt quickly forward and grabbed tightly at the tiger's neck. The tiger left in defeat, and his father was able to escape injury. A verse praises him saying:



深山逢白额。努力搏腥风。父子俱无恙。脱身馋口中。

In the deep mountains a white forehead** reared, and

When it moved the wind was filled with the smell [of its dead prey];

The father and child have suffered no injury, [for he]

Has rescued his [father's] body from the greedy mouth.



*-Because the name Xiāng would today be a female one, some writers interpret Yáng Xiāng as female; others, as male. It is more likely that a son than a daughter would accompany a man to work in the fields, so I have considered the name male. Huáng Xiāng, the protagonist of tale 19, has the same Xiāng as a name, but is known from other sources to be male.



**-Some folktales maintain that a tiger who has eaten a hundred humans develops a white forehead.

HE BURIED HIS SON FOR HIS MOTHER

为母埋儿 HE BURIED HIS SON FOR HIS MOTHER



汉。郭巨家贫。有子三岁。母尝减食与之。巨谓妻曰。贫乏不能供母。子又分父母之食。盍埋此子。及掘坑三尺。得黄金一釜。上云官不得取。民不得夺。有诗为颂。诗曰

In the Hàn dynasty the family of Guō Jù was poor. He had a three-year-old son. His mother sometimes divided her food with the child. Jù said to his wife: "[Because we are] very poor, we cannot provide for Mother. Our son is sharing Mother's food. Why not bury this son?" He was digging the pit three feet deep when he struck a caldron of gold. On it [an inscription] read: "No official may take this nor may any other person seize it." A verse says of him:



郭巨思供亲。埋儿为母存。黄金天所赐。光彩照寒门。

Guō Jù wishes to serve his mother, and

Buries his son that his mother may survive;

Yellow gold is bestowed by heaven, and

Brilliant fortune brightens their poor threshold.

HE LAY ON ICE IN SEARCH OF CARP

卧冰求鲤 HE LAY ON ICE IN SEARCH OF CARP


晋。王祥母丧。继母朱氏。不慈。父前数谮之。由是失爱于父母欲食鲜鱼。时天寒地冻。祥解衣。卧冰求之。冰忽自解。双鲤跃出。持归供母。有诗为颂。诗曰

Wáng Xiáng of the Jìn dynasty lost his mother early. His stepmother, named Zhū, was unloving toward him and unceasingly spoke ill of him before his father. Because of this he lost the love of his father also. His stepmother often liked to eat fresh fish, but one winter the cold froze [the river] to ice. Xiáng loosened his clothes and lay on the ice to [melt it so he could] procure them. Suddenly the ice opened of itself and a pair of carp leapt out. He took them and returned to serve them to his stepmother. A verse speaks of this:



继母人间有。王祥天下无。至今河上水。留得卧冰模。

We have seen stepmothers before,

But never a Wáng Xiáng,

Until today upon the river, when

He left us a model by lying on the ice.

HE LET MOSQUITOES CONSUME HIS BLOOD

恣蚊饱血 HE LET MOSQUITOES CONSUME HIS BLOOD


晋。吴猛。年八岁。事亲至孝。家贫。榻无帷帐。每夏夜。蚊多潜肤。恣取膏。虽多不驱之。恐其去以而噬亲也。爱亲之心至矣。有诗为颂。诗曰

When Wú Mĕng of the Jìn dynasty was eight years old, he was very filial towards his parents. The family was poor, and the bed had no mosquito net. Every night in summer mosquitoes in droves nibbled at their skin and sucked their blood without restraint. Although there were many, Mĕng did not drive them away, lest in leaving him they bite his parents. So great was his love of his parents! A poem praises him:



夏夜无帷帐。蚊多不敢挥。恣取膏血饱。免使入亲帏。

On summer nights without a mosquito net,

When mosquitoes are many he dares not wave them off;

They gorge themselves on his flesh and blood,

And thus he avoids their bothering his parents.

SHE SUCKLED HER MOTHER-IN-LAW

乳姑不怠 SHE SUCKLED HER MOTHER-IN-LAW


唐。崔南山曾祖母长孙夫人。年高无齿。祖母唐夫人。每日栉洗升堂。乳其姑。奶不粒食。数年而康。一日病。长幼咸集。乃宣言曰。无以报新妇恩。愿子孙妇。如妇之孝敬足矣。有诗为颂。诗曰

Cuī Nánshān of the Táng dynasty had a great grandmother known as Madame Zhăngsūn. She was very old and no longer had teeth. Each day his grandmother, Madame Táng, combed the old lady's hair, washed her face, and brought her into the main hall, where she fed her mother-in-law with her own milk. Although the old lady ate not a crumb, nevertheless she passed many years in good health. One day she fell sick, and young and old gathered about her as she announced: "There is no way that I can repay my daughter-in-law's favors. I want all the sons and grandsons and their wives to be as filial and respectful as this daughter-in-law has been." She is praised in verse thus:



孝敬崔家妇。乳姑晨盥梳。此恩无以报。愿得子孙如。

The filial daughter-in-law of the Cuī family

Gives milk to her mother-in-law after combing her hair and washing her each morning;

This favor cannot be returned, but

It is wished that she receive the same treatment from her sons and grandsons.

HE CONCEALED ORANGES TO PRESENT TO HIS MOTHER

怀橘遗亲 HE CONCEALED ORANGES TO PRESENT TO HIS MOTHER


后汉陆绩。字公纪。年六岁。至九江见袁术。术出橘待之。绩怀橘二枚。及跪拜辞堕地。术曰。陆郎作宾客而怀橘乎。绩跪答曰。吾母性之所爱。欲归以遗母。术大奇之。有诗为颂。诗曰

In the later Hàn dynasty there lived a certain Lù Jī, also called Gōngjì. When he was six, he went to Jiùjiāng (=Nine Rivers) [in Jiāngxī province], where he met [General] Yuán Shù. Shù brought out some oranges and presented them to him [as a guest]. Jī concealed two oranges in his sleeves. But when he thanked [the general] upon leaving, they fell out on the ground. Shù said: "Master Lù, you are my guest, and yet you conceal oranges?" Jī knelt and answered: "My mother has a fondness for them, and I wanted to present them to her when I returned." Shù was greatly amazed. A poem praises him in these words:



孝悌皆天性。人间六岁儿。袖中怀橘实。遗母报深慈。

Filial duty is an inborn quality, thus

Among men a six-year-old child

Conceals oranges in his sleeve to

Present them to his mother and repay her deep benevolence.

HE HIRED OUT TO SUPPORT HIS MOTHER

行佣供母 HE HIRED OUT TO SUPPORT HIS MOTHER



后汉江革。少失父。独与母居。遭乱。负母逃难。数遇贼。或欲劫之去。革辄泣告有母在。贼不忍杀。转客下邳。贫穷裸跣。行佣以供母。母使身之物。莫不毕给。有诗为颂。诗曰

Jiāng Gé lived in the later Hàn dynasty. His father died when he was young, and he lived alone with his mother. The times were troubled and chaotic, so, carrying his mother on his back, he fled. Again and again they encountered bandits who wanted to force him to join them. But Gé burst into tears and told them that he bore his mother with him [whom he had to support]. The bandits could not bring themselves to kill him, and at length he reached Xià Péi [in Jiāngsū province]. Impoverished, naked, and barefoot, he hired himself out as a laborer to support his mother. His mother was able to have all she desired, and there was no end to what he gave her. A verse praises him thus:



负母逃危难。 穷途贼犯频。告知方获免。佣力以供亲。

He carries his mother out of danger;

When destitute brigands assault him many times,

He tells them his grief and is able to avoid them;

By his labors he supports his mother.

HE FED HIS PARENTS DEER'S MILK

鹿乳奉亲 HE FED HIS PARENTS DEER'S MILK



周。郯子。性至孝。父母年老。俱患双目。思食鹿乳。郯子乃衣鹿皮。往深山群鹿之中。取鹿乳供亲。猎者见而欲射之。郯子俱以情告。乃免。有诗为颂。诗曰

In the Zhōu dynasty lived a man named Tán whose nature was very filial. His parents were old, and both suffered from a malady of the eyes [for the cure of which] they desired to drink deer's milk. Tán therefore [disguised himself in] a deerskin and went to a herd of deer deep in the mountains to obtain deer's milk to give his parents. Some hunters saw him and were about to shoot him, when Tán revealed himself to them to avoid [being shot]. There is a poem which praises him, saying:



亲老思鹿乳。身穿褐毛衣。若不高声语。山中带箭归。

His elderly parents want deer's milk,

So he wears a coarse fur garment;

If he had not spoken out loud,

He would have borne back arrows.

HE SOLD HIMSELF TO BURY HIS FATHER

卖身葬父 HE SOLD HIMSELF TO BURY HIS FATHER



汉董永家贫。父死。卖身贷钱而葬。及去偿工。途遇一妇。求为永妻。俱至主家。主令织布三百匹。始得归。妇织一月而成。归至槐阴会所。遂辞永而去。有诗为颂。诗曰

In the Hàn dynasty the family of Dŏng Yŏng was very poor. When his father died, he promised himself as security to borrow money to bury him. Then he went to work [for the lender to pay back the debt]. On the way he met a woman, who asked to become Yŏng's wife, and she went with him to his master's house. The master ordered them to weave 300 bolts of silk, and then they could return [home]. His wife wove for a month and then was finished. They returned as far as the locust tree where they had met, when she bade Yŏng good-bye and vanished. There is a poem praising him, saying:



葬父贷孔兄。仙姬陌上逢。织布偿债主。孝感动苍穹。

To bury his father he has to borrow money;

A fairy concubine appears upon the road and

Weaves the silk to repay his debt;

Filial feeling moves the heavens.

HE SHOULDERED RICE TO NOURISH HIS PARENTS

负米养亲 HE SHOULDERED RICE TO NOURISH HIS PARENTS



周仲由。字子路。家贫。尝食黍薯之食。为亲负米百里之外。亲殁。南游于楚。从车百乘。积粟万钟。累褥而坐。列鼎而食。乃叹曰。虽欲食黍薯之食。为亲负百里之外。不可得也。有诗为颂。诗曰

Zhòng Yóu of the Zhōu dynasty was called Zĭlù (=Way of the Master). He was of a poor family, and they ate only brambles [Lit: chenopodium]. For his parents he often carried [sacks of] rice more than a hundred lĭ. After his parents died, he traveled south to the state of Chŭ, where he became an official and had a hundred chariots to follow him when he went out and a large store of grain. He sat upon many layers of cloth before rows of tripods [of food]. But he sighed and said: "I would rather be back eating brambles and carrying rice more than a hundred lĭ for my parents, but that is impossible." A verse says of him:



负米供甘旨。宁辞百里遥。身荣亲已没。犹念旧劬劳。

He carried rice to provide good food,

And willingly traveled a hundred lĭ away;

He has become prosperous, but his parents are already dead;

He still thinks on their "grievous toil."*



*-Cf. Book of Songs: "Pity my parents who bore me with grievous toil." (哀哀父母 生我劬劳 āi'āi fùmŭ shēng wŏ qúláo.)

HE OBEYED HIS MOTHER IN SIMPLE CLOTHES

单衣顺母 HE OBEYED HIS MOTHER IN SIMPLE CLOTHES


周。闵损。字子骞。早丧母。父娶后母。生二子。衣以棉絮。闵损。衣以芦花。一日。父令损御车。体寒失鞭。父察知其故。欲出后母。损曰。母在一子单。母去三子寒。后母闻之。卒悔改。系诗颂之。诗曰

Mĭn Sŭn of the Zhōu dynasty was called Zĭqiān (=the Master's Inferior). His mother died very early, and his father took another wife, who bore two sons, whom she dressed in raw silk lined with cotton wadding. She was jealous about Sŭn and dressed him in mere rushes. One day his father ordered Sŭn to harness the cart. Sŭn 's body was cold and he dropped the rope. His father looked into the reason, then resolved to divorce his second wife. Sŭn said: "If Mother stays, one child will be poorly dressed. If Mother leaves, three children will be cold." The stepmother heard this, and she repented and changed. Verses praise him, saying:



闵氏有贤郎。何曾怨后娘。车前留母在。三子免风霜。

The Mĭn family has a saintly son,

Who never resents his stepmother;

Before the cart he [has begged his father to] let his [step-] mother stay;

Three children are saved from wind and frost.

SHE BIT HER FINGER AND PAINED HIS HEART

啮指心痛 SHE BIT HER FINGER AND PAINED HIS HEART




周。曾参。字子舆。事母至孝。参曾采薪山中。家有客至。母无措参不还。乃啮其指。参忽心痛。负薪以归。跪问其母。母曰。有客忽至。吾啮指以悟汝耳。后人系诗颂之。诗曰

Zēng Shēn of the Zhōu dynasty was called Zĭ-yú (=Disciple of the Master). He was extremely filial to his mother. Shēn once went to the mountains to gather firewood. A guest came to the house, and his mother had no arrangements [to entertain him]. She longed for Shēn , who did not return. Then she bit her finger, drawing blood. Suddenly Shēn felt a pain in his heart. He shouldered the firewood and returned home. Kneeling, he asked his mother what the matter was. His mother said: "A guest came unexpectedly. I bit my finger to alert you." Later, verses praised him, saying:



母指方缠嚙。儿心痛不禁。负薪归未晚。骨肉至情深。

His mother has just bitten her finger,

When her son's heart aches uncontrollably;

He shoulders his wood to return and is not too late;

The tie between mother and child [lit.: bones & flesh] is so deep.

HER SON TASTED SOUPS AND MEDICINE

亲尝汤药 HER SON TASTED SOUPS AND MEDICINE



西汉文帝。名恒。高祖第三子。初封代王。生母薄太后。帝奉养无怠。母尝病三年。帝目不交睫。衣不解带。汤药非亲尝弗进。仁孝闻于天下。系诗颂之。诗曰

Emperor Wén of the western Hàn was named Héng. He was the third son of [Liú Bāng,] the founder of the dynasty. Before he became emperor he was appointed king of Dài [in Shānxī province]. His mother became Queen-Mother Bó[-jī]. the emperor-to-be respectfully tended her and was not idle. His mother took sick for three years. The emperor did not sleep nor even unfasten the belt of his clothes. And if he had not tasted a medicine, it was not brought to his mother. His benevolence and piety were rumored throughout the kingdom. Verses praise him saying:



仁孝闻天下。巍巍冠百王。母后三载病。汤药必先尝。

Benevolence and piety are rumored through the kingdom;

Lofty and eminent he excels a hundred kings;

The Queen-Mother has been sick for three years,

And he always tastes the medicine first.

THE FEELING OF FILIAL PIETY MOVED HEAVEN

孝感动天 THE FEELING OF FILIAL PIETY MOVED HEAVEN


虞舜。瞽瞍之子。性至孝。父顽母嚣。弟象傲。舜耕于历山。有象为之耕。有鸟为之耘。其孝感如此。帝尧闻之。事以九男。妻以二女。遂以天下让焉。系诗颂之。诗曰

Emperor Shùn of the Yú dynasty was the son of Gŭshŏu (=Blind Old-Man). His nature was most filial. But his father was obstinate and his mother was boorish. His younger brother Xiàng was proud and overbearing. Shùn ploughed on Mount Lì [in Shāndōng province], where the elephants ploughed for him and the birds weeded for him, for his feelings of filial piety were so great [that even the beasts were moved]. Emperor Yáo [of Táng] heard of this; he sent nine of his sons to wait on him and two of his daughters to be his wives and later abdicated the throne in his favor. Verses praise him saying:



对对耕春象。纷纷耘草禽。嗣尧登帝位。孝感动天下。

Herds of elephants plough in the spring;

Flocks of birds pull the weeds;

He is the heir of Yáo and mounts his throne;

The spirit of filial piety moves the heart of Heaven.

The Fourth Lesson: The Benefit of the Virtue of Humility

謙德之效 The Fourth Lesson: The Benefit of the Virtue of Humility




第三篇所說的，都是積善的方法，能夠積善，自然最好，但人在社會上，不能不和人來往，做人的方法必須加以講究；而最好的方法就是謙虛了。一個人能謙虛，在社會上一定會得到大眾廣泛的支持與信任，而懂得謙虛，便更知道「日新又新」的重要；不但學問要求進步，做人做事交朋友等等，樣樣都要求進步。所有種種的好處，都從謙虛上得來，所以稱為謙德。這一篇專講謙虛的好處，謙虛的效驗；大家要仔細的研究，不可以囫圇吞棗，那就必定能夠得到大的利益。

[Narrator]: The third lesson taught us the ways to accumulate kind deeds. Naturally, it would be best if people would practice kindness, but as humans, we are social beings. It is impossible to not come in contact with others in society; therefore, it is important to know the ways to improve our persons in dealing with others. The best way to do this is to follow the virtue of humility. A humble person in society receives support and trust from the general public. If a person understands the virtue of humility, he is the person who also understands the importance of constant self improvement. This constant self improvement not only includes the search for higher knowledge, but also encompasses the need to be more humane, better performance in daily duties, and improved communication with friends. Many benefits and rewards result from behaving with an understanding of humility. This lesson focuses on the benefits of virtue and humility, proven by Liao-Fan's own experiences. You will be greatly benefited if you can thoroughly contemplate and understand these teachings.



【了凡】：易曰。 【易經謙卦上說：】

[Liao-Fan]: In the I Ching/Book of Change, the hexagram of Humility stated,



天道虧盈而益謙。地道變盈而流謙。鬼神害盈而福謙。人道惡盈而好謙。（「虧」：虧損。「變」：變動。「流」：滋潤不枯） 【天的道理，不論什麼，凡是驕傲自滿的，就要使他虧損，而謙虛的就讓他得到益處。地的道理，不論什麼，凡是驕傲自滿的，也要使他改變，不能讓他永遠滿足；而謙虛的要使他滋潤不枯，就像低的地方，流水經過，必定會充滿了他的缺陷。鬼神的道理，凡是驕傲自滿的，就要使他受害，謙虛的便使他受福。人的道理，都是厭惡驕傲自滿的人，而喜歡謙虛的人。】

[Narrator]: The law of heaven takes from those who are arrogant and benefits those who are humble. The law of earth will not allow those who are conceited or self-content to always remain that way, but will bring change upon them. The humble will not wither, but shall be replenished, just as flowing water fills up lower places on the ground as it passes by, making up the differences. The law of spirits and gods bring harm to those who are arrogant and fortune to those who are humble. Even the laws of men despise the arrogant and like the humble.



【了凡】：是故謙之一卦。六爻皆吉。書曰。 【這樣看來，天、地、鬼、神、人、都看重謙虛的一邊。易經上六十四卦，所講的都是天地陰陽變化的道理，教人做人的方法。每一卦爻中，有凶有吉，凶卦是警戒人去惡從善，吉卦是勉勵人要日新又新，唯有這個謙卦，每一爻都吉祥。書經上也講：】

[Liao-Fan]: Therefore, heaven, earth, spirits, gods, and people all prefer humility over arrogance. In the I Ching/Book of Change, the sixty four hexagrams talk about the constant changes and interactions of heaven and earth, ying and yang. The book teaches a person how to become more humane. Every hexagram contains both good and bad outcomes. The bad outcomes of a hexagram warn people to stop doing evil and to practice kind deeds. The good outcomes of a hexagram encourages people to diligently improve themselves and strive to be better. Only the Humility hexagram contains all good outcomes and no bad outcomes. The Chinese Book of History has also said,





滿招損。謙受益。 【自滿，就會遭到損害，自謙，就會受到益處。】

[Narrator]: A person's arrogance will bring him harm; and his humbleness will bring him benefit.



【了凡】：予屢同諸公應試。每見寒士將達。必有一段謙光可掬。 【我好幾次和許多人去參加考試，每次都看到貧寒的讀書人，快要發達考中的時候，臉上一定有一片謙和，而且安詳的光采發出來，彷彿可以用手捧住的樣子。】

[Liao-Fan]: I often went to take the exams accompanied by others, and every time I would meet scholars who were very poor. I noticed that before they succeeded in passing the exams and became prosperous, their faces showed such humility, peace, and harmony that I felt I could almost hold that quality in my hands.





【了凡】：辛未計偕。我嘉善同袍凡十人。惟丁敬宇賓。年最少。極其謙虛。予告費錦坡曰。此兄今年必第。費曰。（「計偕」：計、計算，偕、一同，計偕一辭，來自一典故，後來被用在舉人進京城去考會試。「同袍」：合穿一件袍，指在一起的人。「丁敬宇賓」：姓丁名賓號敬宇） 【辛未年，我到京城去會試，我的同鄉嘉善人一起去參加會試的，大約有十個人，只有丁敬宇，這個人最年輕，而且非常謙虛，我告訴同去會試的費錦坡講：這位老兄，今年一定考中。費錦坡問我說：】

[Liao-Fan]: Several years ago, I took my imperial exam in Beijing. Among the ten applicants from my village, Ching-Yu Ding was the youngest and extremely humble. I told one of the applicants, Jin-Po Fay; that this young man would definitely pass the exam this year. Jin-Po Fay asked,



【錦坡】：何以見之。 【怎樣能看出來呢？】

[Jin-Po]: How can you tell?



【了凡】：予曰。惟謙受福。兄看十人中。有恂恂款款。不敢先人。如敬宇者乎。有恭敬順承。小心謙畏。如敬宇者乎。有受侮不答。聞謗不辯。如敬宇者乎。人能如此。即天地鬼神。猶將佑之。豈有不發者。及開榜。丁果中式。（「恂」：信用誠實。「款款」：樸實厚道） 【我說：只有謙虛的人，可以承受福報。老兄你看我們十人當中，有誠實厚道，一切事情，不敢搶在人前，像敬宇的嗎？有恭恭敬敬，一切多肯順受，小心謙遜，像敬宇的嗎？有受人侮辱而不回答，聽到人家毀謗他而不去爭辯，像敬宇的嗎？一個人能夠做到這樣，就是天地鬼神，也都要保佑他，豈有不發達的道理？等到放榜，丁敬宇果然考中了。】

[Liao-Fan]: I said, 'Only those who are humble are qualified to receive fortune. My friend, look at the ten of us; is there anyone as honest, generous, and never tries to come in first, as Ching-Yu? Do you see anyone who is always respectful, tolerant, careful and humble like Ching-Yu? Do you see anyone like Ching-Yu, who, when he is insulted, does not talk back, or who, when he is slandered, does not argue? Any person who can achieve such a level of humility will receive protection from the heaven, earth, and spirits. There is no reason he will not become prosperous.' Sure enough, when the test results came out, Ching-Yu Ding passed.



【了凡】：丁丑在京。與馮開之同處。見其虛己斂容。大變其幼年之習。李霽巖直諒益友。時面攻其非。但見其平懷順受。未嘗有一言相報。予告之曰。福有福始。禍有禍先。此心果謙。天必相之。兄今年決第矣。已而果然。（「斂容」：和順謙虛。「相」：幫助） 【丁丑年在京城裡，和馮開之住在一起，看見他總是虛心自謙，面容和順，一點也不驕傲，大大的改變了他小時候的那種習氣。他有一位正直又誠實的朋友季霽巖，時常當面指責他的錯處，但卻只看到他，平心靜氣地接受朋友的責備，從來不反駁一句話。我告訴他說：一個人有福，一定有福的根苗；有禍，也一定有禍的預兆。只要這個心能夠謙虛，上天一定會幫助他，你老兄今年必定能夠登第了！後來馮開之果然真的考中了。】

[Liao-Fan]: One year in Beijing, I was staying with my childhood friend, Kai-Zhi Fung. I noticed that he always carried himself in a humble way, and had a kind and accommodating appearance. He was not a bit arrogant, which was an immense change from his childhood ways. Kai-Zhi had a friend named Ji-Yen Li who was straightforward and honest. Ji-Yen often scolded him on his mistakes, but Kai-Zhi always accepted the accusations calmly without talking back. I told him, 'Just as there are signs which warn of coming misfortune, we can see that prosperity comes to those who have cultivated the cause for it. Heaven will help those whose hearts are humble. You, my friend, will definitely pass the imperial examination this year!". Later on, he indeed passed the exam.



【了凡】：趙裕峰。光遠。山東冠縣人。童年舉於鄉。久不第。其父為嘉善三尹。隨之任。慕錢明吾。而執文見之。明吾悉抹其文。趙不惟不怒。且心服而速改焉。明年遂登第。（「舉於鄉」：鄉試考中了舉人。「三尹」：一縣最大的是縣官，就是知縣，可以稱做大尹；第二等的縣丞，可以稱做二尹；第三等的主簿，就稱做三尹） 【趙裕峰，名光遠，是山東省冠縣人；不滿二十歲的時候，就中了舉人，後來又考會試，卻多次不中。他的父親做嘉善縣的主任秘書，裕峰隨同他父親上任。裕峰非常羨慕嘉善縣名士錢明吾的學問，就拿自己的文章去見他，那曉得這位錢先生，竟然拿起筆來，把他的文章都塗掉了。裕峰不但不發火，並且心服口服，趕緊把自己文章的缺失改了。如此虛心用功的年輕人，實在是少有，到了明年，裕峰就考中了。】

[Liao-Fan]: There was a young man from San-tong Province named Yu-Fong Zhou who passed the first level of imperial examinations before he was even twenty. Unfortunately, try as he might, he could not pass the succeeding exams. When his father was moved to another post in the government, Yu-Fong went with him, and came to greatly admire a well-known scholar in that village named Min-Wu Chian. Yu-Fong brought his own essays to see this man. He had no idea that Mr. Chian would pick up his calligraphy brush and blot out his entire essay. Not only was Yu-Fong not angry, he sincerely accepted all of Mr. Chian's corrections and immediately changed his paper accordingly. A young man who could be that humble and showed such willingness to improve himself was very rare indeed. The following year, Yu-Fong passed the imperial examination.



【了凡】：壬辰歲。予入覲。晤夏建所。見其人氣虛意下。謙光逼人。歸而告友人曰。凡天將發斯人也。未發其福。先發其慧。此慧一發。則浮者自實。肆者自斂。建所溫良若此。天啟之矣。及開榜。果中式。（「入覲」：覲、見，入覲是指進京見皇帝。「晤」：碰到） 【壬辰年我入京城去覲見皇帝，見到一位叫夏建所的讀書人，看到他的氣質，虛懷若谷，毫無一點驕傲的神氣，而且他那謙虛的光采，就像會逼近人的樣子。我回來告訴朋友說：凡是上天要使這個人發達，在沒有發他的福時，一定先發他的智慧，這種智慧一發，那就使浮滑的人自然會變得誠實，放肆的人也就自動收斂了，建所他溫和善良到這種地步，是已發了智慧了，上天一定要發他的福了。等到放榜的時候，建所果然考中了。】

[Liao-Fan]: One year, I went to the Capital to pay my respects to the Emperor. I met a scholar named Jian-Suo Hsia who had all the qualities of a great man without a trace of arrogance. I felt the intense aura of his virtue and humility all about him. When I returned home, I told my friend, "When heaven wants a person to prosper, it will first bestow him with wisdom. Wisdom can make a person honest and well-disciplined. Heaven has already bestowed Jian-Suo with wisdom, or he couldn't be that gentle, kind and good. Surely, heaven will now make him prosperous." Sure enough, when the test results came out, Jian-Suo passed the exam.



【了凡】： 江陰張畏巖。積學工文。有聲藝林。甲午。南京鄉試。寓一寺中。揭曉無名。大罵試官。以為瞇目。時有一道者。在傍微笑。張遽移怒道者。道者曰。（「江陰」：江蘇省縣名。「積學」：學問積得很深。「藝林」：藝、文藝；藝林是指許多讀書人聚集在一起。「遽」：急） 【江陰有一位讀書人。名叫張畏巖，他的學問積得很深，文章做得很好，在許多讀書人當中，很有名聲。甲午年南京鄉試，他借住在一處去寺院裡，等到放榜，榜上沒有他的名字，他不服氣，大罵考官，眼睛不清楚，看不出他的文章好。那時候有一個道士在旁微笑，張畏巖馬上就把怒火發在道士的身上。道士說：】

[Liao-Fan]: There was a scholar named Wei-Yan Chang from Jiang-ying who was very learned and wrote good essays. He was also very well-known among many scholars. One year he took his exam at Nanking and stayed at a Taoist temple. When the test results were posted, he found that he had not passed the exam. He became furious and loudly accused the examiner of being blind for not recognizing his obvious talents. At that time, a Taoist monk stood by smiling, and Wei-Yan immediately directed his anger towards the monk. The monk said to him,



【僧人】：相公文必不佳。（「相公」：考試人的普通稱呼） 【你的文章一定不好。】

[Monk]: Your essay must not be good!



【了凡】：張益怒曰。（「益」：更加） 【張畏巖更加的發怒說：】

[Liao-Fan]: Wei-Yan got even angrier and said,



【畏巖】：汝不見我文。烏知不佳。（「烏」：怎麼） 【你沒有看到我的文章，怎麼知道我寫得不好呢？】

[Wei-Yan]: How do you know it's not good when you haven't even read it?



【僧人】：道者曰。 【道士說：】

[Liao-Fan]: The monk said,



【僧人】：聞作文。貴心氣和平。今聽公罵詈。不平甚矣。文安得工。 【我常聽人說，做文章最要緊的，是心平氣和，現在聽到你大罵考官，表示你的心非常不平，氣也太暴了，你的文章怎麼會好呢？】

[Monk]: I often hear people say that the most important element in writing good essays is a peaceful heart and harmonious temperament. Your loud and angry accusations just of now clearly shows that your mind is certainly not at peace and your temperament is violent. How could you possibly write good essays?



【了凡】：張不覺屈服。因就而請教焉。道者曰。 【張畏巖聽了道士的話，倒不覺的屈服了，因此，就轉過來向道士請教。道士說：】

[Liao-Fan]: Wei-Yan obliviously submitted to the Taoist's words and in turn asked him for his advice. The Taoist said,



【僧人】：中全要命。命不該中。文雖工。無益也。須自己做個轉變。 【要考中功名，全要靠命，命裡不該中，文章雖好，也沒益處，仍不會考中，一定要你自己改變改變。】

[Monk]: Whether you pass or not depends on your fate. If you are destined not to pass, then no matter how good your paper is, you will still fail the exam. You yourself will have to make a few changes!



【了凡】：張曰。 【張畏巖問道：】

[Liao-Fan]: Wei-Yan asked,



【畏巖】：既是命。如何轉變。 【既然是命，怎樣去改變呢？】

[Wei-Yan]: How can I change it if it is predestined?



【了凡】：道者曰。 【道士說：】

[Liao-Fan]: The monk replied,



【僧人】：造命者天。立命者我。力行善事。廣積陰德。何福不可求哉。 【造命的權，雖然在天，立命的權，還是在我；只要你肯盡力去做善事，多積陰德，什麼福不可求得呢？】

[Monk]: Though the power to form your destiny lies in the Heavens, the right to recreate it is in yourself. As long as you are willing to do kind deeds and cultivate hidden virtues, there is nothing you ask that you will not receive.



【了凡】：張曰。 【張畏巖說：】

[Liao-Fan]: Wei-Yan said,



【畏巖】：我貧士。何能為。（「士」：讀書人） 【我是一個窮讀書人，能做什麼善事呢？】

[Wei-Yan]: I am only a poor scholar. What good deeds can I possibly do?



【了凡】：道者曰。 【道士說：】

[Liao-Fan]: The monk said,



【僧人】：善事陰功。皆由心造。常存此心。功德無量。且如謙虛一節。並不費錢。你如何不自反。而罵試官乎。 【行善事，積陰功，都是從這個心做出來的。只要常常存做善事，積陰功的心，功德就無量無邊了。就像謙虛這件事，又不要花錢，你為什麼不自我反省，自己工夫太淺，不能謙虛，反而罵考官不公平呢？】

[Monk]: Practicing kind deeds and accumulating hidden virtues all stem from the heart. As long as you constantly harbor the intent to practice kindness and accumulate virtues, your merits are infinite and boundless! Take the virtue of humility for example, it does not cost anything; why can't you be humble and reflect on your own essay instead of blaming the examiner for being unfair?





【了凡】：張由此折節自持。善日加修。德日加厚。丁酉。夢至一高房。得試錄一冊。中多缺行。問旁人。（「節」：志向，此處指高傲的志向。「試錄」：考試錄取名冊） 【張畏巖聽了道士的話，從此以後就壓低一向驕傲的志向，自己很留意把持住自己，勿走錯了路，天天加功夫去修善，天天加功夫去積德。到了丁酉年，有一天，他做夢到一處很高的房屋裡去，看到一本考試錄取的名冊，中間有許多的缺行。他看不懂，就問旁邊的人說：】

[Liao-Fan]: Wei-Yan Chang listened to the Taoist monk, and from then on, suppressed his arrogant ways. He became very mindful of his own actions and tried not to make mistakes. Everyday he put forth additional effort to do more good deeds and accumulate more merits. Three years later, he dreamed one night that he entered a very tall house, and saw a booklet that contained all the names of the applicants who passed the exam that year. He saw many blank lines. Unable to understand what it meant, he asked the person next to him,

這是什麼？

[Wei-Yan]: What is this?



【了凡】：曰。 【那個人說：】

[Liao-Fan]: The person replied,



【旁人】：此今科試錄。（「今科」：今年的一科，因為考一次，故稱考一科，所以今年的考試，就可以叫今科） 【這是今年考試錄取的名冊。】

[Person]: This is the booklet that contains all the names of the applicants who passed the exam this year.



【了凡】：問。 【而張畏巖問：】

[Liao-Fan]: Wei-Yan asked,





【畏巖】：何多缺名。 【為什麼名冊內有這麼多的缺行？】

[Wei-Yan]: Why does it have so many blank lines?



【了凡】：曰。 【那個人又回答說：】

[Liao-Fan]: The person answered,



【旁人】：科第陰間三年一考較。須積德無咎者。方有名。如前所缺。皆係舊該中式。因新有薄行而去之者也。（「薄行」：做了輕薄、有罪過的事） 【陰間對那些考試的人，每三年考查一次，一定要積德，沒有過失，這冊裡才會有名字。像名冊前面的缺額，都是從前本該考中，但是因為他們最近犯了有罪過的事情，才把名字去掉的。】

[Person]: The spirits of the underworld check on the applicants every three years. Only the names of those who practice kind deeds and do not make mistakes are allowed to appear in this booklet. The blank lines used to bear the names of those who were supposed to pass the exam, but due to their recent offenses, their names have been erased.



【了凡】：後指一行云。 【後來那個人又指了一行說：】

[Liao-Fan]: Then, pointing to a line, the person said:



【旁人】：汝三年來。持身頗慎。或當補此。幸自愛。 【你三年來，很留心的把持住自己，沒犯罪過，或者是應該補上這個空缺了，希望你珍重自愛，勿犯過失！】

[Person]: Ah-ha, for the past three years you have been very careful and have exerted such self-control that you haven't made any mistakes. Perhaps you should fill this blank. I hope you will cherish this opportunity and take care not to make any mistakes!



【了凡】：是科果中一百五名。 【果然張畏巖就在這次的會考，考中了第一百零五名。】

[Liao-Fan]: Sure enough, Wei-Yan passed the exam that year and placed 105th.



【了凡】：由此觀之。舉頭三尺。決有神明。趨吉避凶。斷然由我。須使我存心制行。毫不得罪於天地鬼神。而虛心屈己。使天地鬼神。時時憐我。方有受福之基。彼氣盈者必非遠器。縱發亦無受用。稍有識見之士。必不忍自狹其量。而自拒其福也。況謙則受教有地。而取善無窮。尤修業者所必不可少者也。（「制」：約束。「屈己」：自己肯遷就，不驕傲） 【從上面所講的看來，舉頭三尺高，一定有神明在監察著人的行為。因此，利人，吉祥的事情，都應該趕快的去做；凶險，損人的事，應該避免，不要去做，這是可以由我自己決定的，只要我存好心，約束一切不善的行為，絲毫不得罪天地鬼神，而且還要虛心，自己肯遷就不驕傲，使得天地鬼神，時時哀憐我，才可以有福的根基，那些滿懷傲氣的人，一定不是遠大的器量，就算能發達，也不會長久地享受福報。稍有見識的人，一定不肯把自己肚量，弄得很狹窄，而自己拒絕可以得到的福，況且謙虛的人，他還有地方可以受到教導，若人不謙虛，誰肯去教他？ 並且謙虛的人，肯學別人的好處，別人有善的行動，就去學他，那麼得到的善行，就沒有窮盡了。尤其是進德修業的人，一定所不可缺少的啊！】

[Liao-Fan]: From the examples given above, we know that spirits and gods are always watching our behaviors from above. Therefore, we must immediately do whatever is beneficial to others and avoid doing whatever is violent, dangerous, and harmful to others. These are all things I can decide for myself. As long as I harbor good intentions; refrain from evil-doings; don't offend the heaven, earth, spirits, and gods; humble myself; be tolerant and not arrogant; then the heaven, earth, spirits and gods will constantly have pity on me; only then will I have a foundation for my future prosperity. Those who are full of conceit are definitely not destined to be great men. Even if they do prosper, they will not be able to enjoy their fortune for long. Intelligent people would definitely not make themselves small and narrow-minded and refuse the fortune they are entitled to. Besides, those who are humble always increase their opportunities to learn. If a person is not humble, who would want to teach him? Also, humble people are always willing to learn the strengths of others. When others perform good deeds, the humble person will learn and follow their examples. In this way, the kind deeds humble people accomplish are boundless! For those who wish to cultivate and improve upon their virtues, they especially, cannot do without the virtue of humility.



【了凡】：古語云。 【古人有幾句老話說：】

[Liao-Fan]: The ancients had an old saying,



有志於功名者。必得功名。有志於富貴者。必得富貴。 【有心要求功名的，一定可以得到功名；有心要求富貴的，一定可以得到富貴。】

[Narrator]: Those who have their hearts set on attaining success and fame, will surely attain success and fame. Those who have their hearts set on attaining wealth and position, will surely attain wealth and position.



【了凡】：人之有志。如樹之有根。立定此志。須念念謙虛。塵塵方便。自然感動天地。而造福由我。今之求登科第者。初未嘗有真志。不過一時意興耳。興到則求。興闌則止。孟子曰。（「塵塵」：極小。「闌」：退了） 【一個人有遠大的志向，就像樹有根一樣；樹有根，就會生出枒枝花葉來。 人要立定了這種偉大的志向，必須在每一個念頭上，都要謙虛，即使碰到像灰塵一樣極小的事情，也要使別人方便，能夠做到這樣，自然會感動天地了。 而造福全在我自己，自己真心要造，就能夠造成。像現在那些求取功名的人，當初那有什麼真心，不過是一時的興緻罷了；興緻來了，就去求，興緻退了，就停止，孟子對齊宣王說：】

[Liao-Fan]: A person who has great and far reaching goals is like a tree having roots. A tree with roots will eventually sprout into branches, flowers and, leaves. A person who has set down great and far reaching goals must humble himself in every thought and try to relieve another's burden even if the occurrence is as insignificant as a speck of dust. If you can reach this level of humility, you will naturally touch the hearts of heaven and earth. Furthermore, I am the creator of my own prosperity; if I truly want to create it, I will certainly succeed. Look at the applicants who sought for fame and wealth, in the beginning, they did not harbor a sincere heart; it was only a passing notion. When they fancied it, they sought it. When their interest dropped, they stopped. Mencius once told Emperor Shuan Chi,



【孟子】：王之好樂甚。齊其庶幾乎。（「庶幾」：差不多可以了） 【大王喜好音樂，若是到了極點，那麼齊國的國運大概可以興旺了。但是大王喜好音樂，只是個人在追求快樂罷了，若是能把個人追求快樂的心，推廣到與民同樂，使百姓都快樂，那麼齊國還有不興旺的麼？】

[Mencius]: Your Highness has a love for music. But your love for music is only a personal pleasure. If you can expand from the heart which seeks after personal happiness to that of sharing happiness with all your subjects, and make them just as happy as you are, then, surely the nation is bound to prosper!



【了凡】：予於科名亦然。 【我看求科名，也是這樣，要把求科名的心，落實推廣到積德行善上；並且要盡心盡力地去做，那麼命運與福報，就都能夠由我自己決定了！】

[Liao-Fan]: I think it is the same for those who are seeking to pass the imperial exams. If a person can expand upon the heart which seeks to pass the exams to that of diligently doing kind deeds and accumulating merits, putting forth his best efforts to improve his character, then both destiny and prosperity are his to create.



---------------------------- 了凡四訓 終 -------------------------------







各位聽眾朋友，在聽完了【了凡四訓有聲書】之後，您的內心一定是感觸很多，覺得獲益匪淺，這的的確確是一部扣人心弦，淨化人心的有聲書；而了凡四訓這本書的原文，文字非常的優美典雅，表面上看起來，好像並不難了解，但是其中所深藏宇宙人生的道理，卻是非常的深奧，必須用心體會，才能有得於心。



所以盼望各位聽眾朋友，在聽過錄音帶以後，最好能夠熟讀了凡四訓的原文三百遍；必定能夠信心益增，效法了凡先生立命精神的決心，會更加的堅定；進而身體力行，斷惡修善。由是而個人的學業，事業，家庭均能圓滿，成聖成賢，也是指日可待的。



為了利益大眾，廣為流傳，在此我們聲明，了凡四訓有聲書並沒有所謂「智慧財產權」的問題，非常歡迎善心人士大力提倡翻錄，提供各級學校教學參考，來協助我們大、中、小學生的心理建設；並且能淨化社會人心，提昇道德觀念；大家都學了凡精神，諸惡莫作，眾善奉行，行善積德，服務人群，如果說人人能夠如此，國家前途一定光明，世界一片祥和。



整理人的話：

各位親愛的聽眾朋友大家好，末學首先要恭喜您，能夠聽完「了凡四訓有聲書」。這是很不簡單的，如果您沒有具足相當的善根、福德、因緣，就可能沒機會聽到，甚至聽了也不能聽到心裡，內心的震動、感受，自然也不強烈；相信諸位聽完的感受一定很深、而且是法喜充滿，所以向各位祝賀。



如果您想要繼續研究「了凡四訓」，末學向各位建議，最好能夠聽「了凡四訓文教基金會」製作的當代佛門高僧，淨空法師演述的「了凡四訓講記廣播劇」錄音帶，共有十八卷，相當的精彩，並應熟讀了凡四訓原文三百遍，而且要依教奉行，如此，您對自己的命運，就有相當的把握。



中國人常講到積德，「了凡四訓」也強調行善積德，而中國最會積德的人是誰呢？就是孔子，孔子積了百代之德，所以他的子孫，七十三代的孔德成先生，以前是考試院院長；現在是總統府資政。



中國第二位會積德的就是宋朝的宰相范仲淹，范仲淹積了千年之德，所以范氏的子孫，到現在還是很興旺。所以「德」相當的重要，所謂：「有德者保之，無德者失之。」小至個人的身家性命財產，大至國家乃至全世界的存亡興廢，跟這個「德」字有相當大的因果關係，可惜一般人多未能深入的了解，而秦始皇若是知道這個道理，就不會焚書坑儒。他也想使子孫萬世而為皇，只要積德，秦朝的基業，一樣也可以保持相當的長遠；但是他不了解這個道理，所以十五年就垮了。而且子孫都很慘。這是歷史的經驗教訓，相當的發人深省。



一般人，對命運多是感到很迷茫，論語說：「不知命，無以為君子」，所以要知命，也不簡單。因為這個學問很深，如果對命運真正的了解，自然就理得心安，不可能怨天尤人了。我們現在社會上有很多亂象，各種問題層出不窮，而了凡四訓這本書，對於人心來講，有相當大的穩定作用和淨化效果。所以，希望社會賢達、政府官員，都能提倡。



這個對國家社會的安定，必然會產生很大的力量，如果了凡四訓這套錄音帶，能夠有三百萬套在台灣流通，相信我們的社會風氣會為之一變，人心道德會為之一振，這是可以預估的。



而且這套錄音帶並沒有版權，歡迎大家助錄、弘揚；我們學會成立的目的，就是希望把這本改造命運的寶典，推薦給世界上每一個人，所以已經有了英文的翻譯和英文有聲書的出版。這對促進世界和平、人類幸福，必定會有相當深廣的影響。



另外，了凡四訓講到布施，我們的錢財要捨，確實不容易，俗話說：「捨得捨得，有捨才有得」；韓愈講過：「一時勸人以口，百世勸人以書」。所以我們贊助了凡四訓等於是財布施，而這種財施，還有兩種的效果在裡面；就是法施和無畏施；法施是使人聞到正法，聞到正法能使人心安法喜；而遠離煩惱，心無恐怖就是無畏施也具足了。所以我們在「了凡四訓」行財布施，法施和無畏施，也都圓滿具足了！



最後希望大家給我們指教、支持、與贊助，謝謝各位！



Dear Listeners and Friends,

　　We hope you have benefited from listening to Liao-Fan's Four Lessons and will acquire the same spirit in creating your own destiny. We encourage everyone to do their best in 'refraining from evil and practicing kindness'. The teachings in Liao-Fan's Four Lessons can lift the morale of the public and transform our society into one of peace and harmony. We welcome all interested parties to sponsor the distribution of this audio book as teaching material for schools and colleges. Let us all be a part in the rebuilding of our children's morals and virtues. We hereby announce that we do not reserve our copyrights, and welcome all to reproduce and distribute this audio book for the benefit of the general public.

　　Here at The Education Foundation of Liao-Fan's Four Lessons, our goal is to promote the study and practice of these teachings worldwide. Therefore, we will have editions of this book in English, Japanese, German, French, and Spanish. Through understanding and practicing these teachings, world peace is possible. We welcome your comments, support, and sponsorship. Thank you very much!

Liao-Fan's Four Lessons Audio Book

Original work by Mr. Liao-Fan Yuan of the Ming Dynasty

Interpreted by Mr. Zhi-Hai Huang

Re-edited by Police Officer Wang

Sponsored and recorded by The Education Foundation of Liao-Fan's Four Lessons





附錄 雲谷禪師授袁了凡功過格參雲棲大師自知錄

陳癸丞提供

准百功：

救免一人死。完一婦女節。阻人不溺一子女。為人延一嗣。

准五十功：

免墮一胎。當欲染境，守正不染。收養一無倚。葬一無主骸骨。救免一人流離。救免一人軍徒重罪。白一人冤。發一言利及百姓。

准三十功：

施一葬地與無土之家。化一為非者改行。度一受戒弟子。完聚一人夫婦。收養一無主遺棄門孩。成就一人德業。

准十功：

薦引一有德人。除一人害。編纂一切眾經法。以方術治一人重病。發至德之言。有財勢可使而不使。善遺妾婢。救一有力報人之畜命。

准五功：

勸息一人訟。傳人一保益性命事。編纂一保益性命經法。以方術救一人輕疾。勸止傳播人惡。供養一賢善人。祈福禳災等，但許善願不殺生。救一無力報人之畜命。

准三功：

受一橫不嗔。任一謗不辯。受一逆耳言。免一應責人。勸養蠶、漁人、獵人、屠人等改業。葬一自死畜類。

准一功：

讚一人善。掩一人惡。勸息一人爭。阻人一非為事。濟一人饑。留無歸人一宿。救一人寒。施藥一服。施行勸濟人書文。誦經一卷。禮懺百拜。誦佛號千聲。講演善法。諭及十人。興事利及十人。拾得遺字一千。飯一僧。護持僧眾一人。不拒乞人。接濟人畜一時疲頓。見人有憂，善為解慰。肉食人持齋一日。見殺不食。聞殺不食。為己殺不食。葬一自死禽類。放一生。救一細微濕化之屬命。作功果薦沉魂。散錢粟衣帛濟人。饒人債負。還人遺物。不義之財不取。代人完納債負。讓地讓產。勸人出財作種種功德。不負寄托財物。建倉平糶、修造路橋、疏河掘井、修置三寶寺院、造三寶尊像及施香燭燈油等物、施茶水、捨棺木一切方便等事。自「作功果」以下，俱以百錢為一功。



准百過：

致一人死。失一婦女節。讚人溺一子女。絕一人嗣。

准五十過：

墮一胎。破一人婚。拋一人骸。謀人妻女。致一人流離。致一人軍徒重罪。教人不忠不孝大惡等事。發一言害及百姓。

准三十過：

造謗污陷一人。摘發一人陰私與行止事。唆一人訟。毀一人戒行。反背師長。抵觸父兄。離間人骨肉。荒年積囤五穀不糶生索。

准十過：

排擯一有德人。薦用一匪人。平人一塚。凌孤逼寡。受畜一失節婦。畜一殺眾生具。惡語向尊親、師長、良儒。修合害人毒藥。非法用刑。毀壞一切正法經典。誦經時，心中雜想惡事。以外道邪法授人。發損德之言。殺一有力報人之畜命。

准五過：

訕謗一切正法經典。見一冤可白不白。遇一病求救不救。阻絕一道路橋樑。編纂一傷化詞傳。造一渾名歌謠。惡口犯平交。殺一無力報人之畜命。非法烹炮生物，使受極苦。

准三過：

嗔一逆耳言。乖一尊卑次。責一不應責人，播一人惡。兩舌離間一人。欺誑一無識。毀人成功。見人有憂，心生暢快。見人失利、失名，心生歡喜。見人富貴，願他貧賤。失意輒怨天尤人。分外營求。

准一過：

沒一人善。唆一人鬥。心中暗舉惡意害人。助人為非一事。見人盜細物不阻。見人憂驚不慰。役人畜，不憐疲頓。不告人取人一針一草。遺棄字紙。暴棄五穀天物。負一約。醉犯一人。見一人饑寒不救濟。誦經差漏一字句。僧人乞食不與。拒一乞人。食酒肉五辛，誦經登三寶地。服一非法服。食一報人之畜等肉。殺一細微濕化屬命以及履巢破卵等事。背眾受利，傷用他錢。負貸。負遺。負寄托財物。因公恃勢乞索、巧索，取人一切財物。廢壞三寶尊像以及殿宇、器用等物。斗秤等小出大入。販賣屠刀、漁網等物。自「背眾受利」以下，俱以百錢為一過。

The Third Lesson: The Way to Cultivate Kindness

積善之方 The Third Lesson: The Way to Cultivate Kindness


上一篇所講，改過的種種方法，能夠把今生的過失改掉，自然好命就不會變成壞命了；但是還不能把壞命變成好命。因為這一生雖然不犯過失造罪孽，但是前世有沒有犯過失，造罪孽，卻不知道，若是前世已經犯，這一世雖然不再犯；但是前世所犯的罪過，還是要受報應。那麼要怎麼樣做才能使壞命轉成好命呢？這不但要改過，還要積善、積德，才可以把前世所造的罪孽消去。善事積多了，自然能轉壞命成好命，並且可以證明它的效驗！

[Narrator]: The previous chapter spoke about the many ways to correct one's faults in this present life, naturally assuring that a good life will not become a bad one. However, we are still unable to transform a bad life into a good one. Though we may be good and virtuous in this life, we do not know if we committed offenses in past lives. The retribution for past deeds still has to be undergone. Therefore, in order to change a bad life into a good life, we not only have to reform our faults, but also have to practice all forms of kindness and build upon our virtue. Only in this way can we rid ourselves of the karma created in the past. Once the number of our kind practices accumulate, our bad life will naturally turn into a good life; thus, the practice of changing destiny can be proven!



【了凡】：易曰。 【易經上說：】

[Liao-Fan]: The I Ching/Book of Change stated:



積善之家。必有餘慶。 【積善的家庭，一定會有很多福份喜慶的事。】

[Narrator]: "Families who perform kind deeds will accumulate fortune which can outlast many generations".



【了凡】：昔顏氏將以女妻叔梁紇。而歷敘其祖宗積德之長。逆知其子孫必有興者。（「妻」：將女兒許配人家。「逆」：預先） 【易經上說：積善的家庭，一定會有很多福份喜慶的事。例如，從前姓嚴的人家，要把他的女兒，許配給孔子的父親；就將孔家所作的事情，一件一件都提出來；覺得孔家祖先所積的德，多而且長久；所以預知孔家的子孫，將來必定會大發。後來果然生出了孔子。】

[Liao-Fan]: Let me give you an example. Once there was a family by the name of Yen. Before they agreed to give their daughter in marriage to the man who later became Confucius' father, they looked into the past deeds of the family. After finding the family to be one that practiced kindness and accumulated virtues, the Yen family felt assured that their daughter would be marrying into a family that would be prosperous with outstanding descendants. Sure enough, their daughter later gave birth to Confucius.



【了凡】：孔子稱舜之大孝。曰。 【還有，孔子稱讚舜的孝，是不平凡的孝順，孔子說：】

[Liao-Fan]: Confucius had once praised Shwun, an emperor of early China, on his filial piety, saying:



【孔子】：宗廟饗之。子孫保之。皆至論也。（「宗廟」：古皇帝祭祀祖宗的地方。「饗」：享，此處意指舜的孝心，可以感動祖先來享受祭祀。） 【像舜這樣的大孝，不但祖先要享受他的祭祀；並且他的世世代代子孫可以保住他的福德，不會敗落。春秋時代的陳國，就是舜傳下來的子孫，足以證明舜的後代興發得相當長久。這都是非常確實的說法啊！】

[Confucius]: Due to his great filial piety, Shwun and his ancestors will be known and respected by others. His offspring will be prominent for many, many generations.



【了凡】：試以往事徵之。（「徵」：考驗證明） 【現在我再以過去發生真實的事情，來證明積善的功德。】

[Liao-Fan]: These sayings were later proven true through history. Now I will prove to you in these true stories that merits can be attained through performing kind deeds.



【了凡】：楊少師榮。建寗人。世以濟渡為生。久雨溪漲。橫流衝毀民居。溺死者順流而下。他舟皆撈取貨物。獨少師曾祖及祖惟救人。而貨物一無所取。鄉人嗤其愚。逮少師父生。家漸裕。有神人化為道者。語之曰。（「濟渡」：擺渡。「嗤」：偷偷的笑人。「逮」：等到） 【有一位做過少師的人，姓楊名榮，是福建省建寧人。他家世代是以擺渡為生。有一次，雨下得太久，溪水滿漲，水勢洶湧橫衝直撞，把民房都沖失了，被淹死的人順著水勢一直流下來。別的船都去撈取水中漂來的各種財貨，只有少師的曾祖父和祖父，專門去救水裏漂來的災民，而財物一件都不撈，鄉人都偷笑他們是傻瓜。等到少師的父親出生後，家道也漸漸的寬裕了。有一位神仙化做道士的模樣，向少師的父親說：】

[Liao-Fan]: In Fukien province, there was a prominent man named Rong Yang who held a position in the imperial court as the Emperor's teacher. His ancestors were boat people who made a living by helping people cross the river. Once, there was a storm which lasted so long that fierce flooding washed away all the people's houses. People, animals, and goods were carried down river by the current. Other boaters took advantage of the situation and strove to collect the floating goods. Only Rong Yang's grandfather and great grandfather took interest in rescuing the drowning people. They did not take any of the goods that floated by. The other boaters all laughed and thought them to be very stupid. Later on, when Rong Yang's father was born, the Yang family gradually became wealthy. One day a saint disguised as a Taoist monk came to the Yang family and said:



【道士】：汝祖父有陰功。子孫當貴顯。宜葬某地。遂依其所指而窆之。即今白兔墳也。（「窆」：棺木葬下） 【你的祖父和父親，都積了許多陰功，所生的子孫應該發達做大官。可以將你的父親葬在某一個地方。少師的父親聽了，就照道士所指定的地方，把他的祖父和父親葬下。這座墳，就是現在大家所知道的白兔墳。】

[Taoist]: Your ancestors have accumulated a lot of merit; your offspring should enjoy wealth and prominence. There is a special place where you can build your ancestral tomb.



【了凡】：後生少師。弱冠登第。位至三公。加曾祖祖父如其官。子孫貴盛。至今尚多賢者。（「弱冠」：二十歲） 【後來少師出生了，到了二十歲就中了進士。一直做官，做到三公裏面的少師。皇帝還追封他的曾祖父、祖父、父親，與少師一樣的官位。而且少師的後代子孫，都非常興旺，一直到現在還有許多賢能之士。】

[Liao-Fan]: So they followed the Taoist's suggestion and shortly after, Rong Yang was born. Rong Yang passed the imperial examination when he was only twenty years old and later received imperial appointments. The emperor had even bestowed his grandfather and great grandfather with the same imperial honors. His descendants are still very prominent today.



【了凡】：鄞人楊自懲。初為縣吏。存心仁厚。守法公平。時縣宰嚴肅。偶撻一囚。血流滿前。而怒猶未息。楊跪而寬解之。宰曰。（「鄞」：浙江寧波。「縣吏」：縣衙裡幫知縣辦事的書辦。「撻」：打。） 【浙江寧波人楊自懲，起初在縣衙做書辦，心地非常厚道；而且守法公平，做事公正；當時的縣官，為人嚴厲方正，有一次偶然打了一個囚犯，一直打到血流到地上，縣官還是不息怒；楊自懲就跪下，替囚犯向縣官求情，請縣官寬諒那個囚犯。縣官說：】

[Liao-Fan]: Zi-cheng Yang from the prefecture of Ninpo, Chehkiang province is another example. Zi-cheng worked as a member in the staff of the prefectural courthouse. He was a kind, humane, and law-abiding man. Once, the prefectural magistrate punished a criminal by beating him until his blood spilled out onto the ground. The magistrate's anger did not subside and as he was about to continue, Zi-cheng knelt and pleaded with him to stop beating the prisoner. The magistrate said:



【縣宰】：怎奈此人越法悖理。不由人不怒。（「悖」：違背） 【你求情本來沒有什麼不能放寬的，但是這個囚犯，不守法律，違背道理，不能教人不生氣啊！】

[Magistrate]: It's all right for you to plead, but how can I not be angry when this person has broken the law!



【了凡】：自懲叩首曰。 【楊自懲一邊叩頭一邊說：】

[Liao-Fan]: Zi-cheng replied:



【自懲】：上失其道。民散久矣。如得其情。哀矜勿喜。喜且不可。而況怒乎。（「矜」：可憐） 【在朝廷中已經沒有是非可言了，政治一片黑暗、貪污、腐敗，人心散失已經很久了，審問案件若是審出實情，尚且應該替他們傷心，可憐他們不明事理，誤蹈法網，不可以因為審出了案情，就歡喜。若是存心歡喜，恐怕會把案件忽略弄錯。若是生氣，又恐怕犯人受不住打，勉強招認，容易冤枉人。既然歡喜尚且不可，又怎麼可以發火呢？】

[Zi-cheng]: When even those in government positions of prestige and power are corrupted and do not follow the Righteous Path, how can one expect the common people to abide by laws and orders? Also, extreme beating can force an innocent suspect to plead guilty. Thus in a case like this we should be more understanding.



【了凡】：宰為之霽顏。 家甚貧。餽遺一無所取。遇囚人乏糧。常多方以濟之。一日有新囚數人待哺。家又缺米。給囚則家人無食。自顧則囚人堪憫。與其婦商之。婦曰。囚從何來。曰。自杭而來。沿路忍饑。菜色可掬。因撤己之米。煮粥以食囚。後生二子。長曰守陳。次曰守址。為南北吏部侍郎。長孫為刑部侍郎。次孫為四川廉憲。又俱為名臣。今楚亭德政。亦其裔也。（「霽顏」：停止發火之面色（霽字、雨停住不落之意）。「餽」：送。「遺」：給。「哺」：拿食物給人吃。「菜色可掬」：受餓之人，面無血色，面黃得厲害，這黃的顏色，幾乎可以用兩手來捧了。「撤」：除去。「侍郎」：在六部（行政組織）的時代，每一部最高的官是尚書，第二等大，即是侍郎，故相當於現在的副部長。「廉憲」：按察司，一般也稱欽差大臣。「裔」：後代） 【那縣官聽了楊自懲的話，非常感動，面容立即和緩下來，不再發怒了！講到楊自懲的家裏，是很窮的；但是他雖然窮，別人送他東西，他一概不肯接受。碰到囚犯缺糧，他卻常用許多方法去弄一些米來，救濟他們。有一天來了幾個新的囚犯，沒有東西吃，非常的餓，他自己家裏剛巧也欠米。若是拿來給囚犯吃，那麼自己家人就沒得吃了。如果只顧自己吃，那麼囚犯又餓得很可憐，沒有辦法，便同他的妻子商量。他的妻子問他說：犯人從什麼地方來的？從杭州來的。沿途熬餓，臉上餓得沒有一點血色；就像一種又青又黃的菜色，幾乎可以用手捧起來。 因此，兩夫婦就把自己所存的一些米，用來煮稀飯給新來的囚犯吃。然後他們生了兩個兒子，大的叫做守陳，小的叫做守址，作官一直做到南北吏部侍郎。大孫子做到刑部侍郎。小孫子也做到四川按察使。兩個兒子，兩個孫子，都是名臣；而當今有兩個名人楚亭和德政，都是楊自懲的後代。】

[Liao-Fan]: The magistrate was quite touched by Zi-cheng's speech and ceased the beating. Although Zi-cheng came from a very poor family, he never took any bribes. If the prisoners were short of food, he would always take food from his own home even if it meant going hungry himself. This practice of compassion never ceased and eventually Zi-cheng had two sons. The elder's name was Shou-chen and the younger was named Shou-zi. Both sons became very prominent, and held important government positions. Even the descendants of the Yang family remained prominent for a long time as well.



【了凡】：昔正統間。鄧茂七倡亂於福建。士民從賊者甚眾。朝廷起鄞縣張都憲楷南征。以計擒賊。後委布政司謝都事。搜殺東路賊黨。謝求賊中黨附冊籍。凡不附賊者。密授以白布小旗。約兵至日。插旗門首。戒軍兵無妄殺。全活萬人。後謝之子遷。中狀元。為宰輔。孫丕。復中探花。（「正統」：明英宗年號。「都憲」：都御使，都察院裡最高的官，即各種御史的領袖。「委」：派。「布政司」：管一省的錢糧、官員任用與民生事宜。「宰輔」：宰相。「狀元」：從前舉人參加會試考進士，考中了進士，再要去皇帝的宮殿，參加殿試，第一名是狀元、第二名是榜眼、第三名是探花、第四名是傳臚、第五名以下都叫翰林，由於是由皇帝親自點定，故稱點狀元 …點翰林） 【從前明朝英宗正統年間，有一個土匪首領叫作鄧茂七，在福建一帶造反。福建的讀書人和老百姓，跟隨他一起造反的很多。皇帝就起用曾經擔任都御使的鄞縣人張楷，去搜剿他們。張都憲用計策把鄧茂七捉住了。後來張都憲又派了福建布政司的一位謝都事，去搜查捉拿剩下來的土匪，捉到就殺；但是謝都事不肯亂殺，怕殺錯人。便向各處尋找依附賊黨的名冊，查出來凡是沒有依附賊黨，名冊裏還沒有他們姓名的人。就暗中給他們一面白布小旗，約定他們，搜查賊黨的官兵到的那一天，把這面白布小旗插在自己家門口，表示是清白的民家，並且禁止官兵不准亂殺。因為有這種措施而避免被殺的人，大約有一萬人之多。後來謝都事的兒子謝遷，就中了狀元，官做到宰相。而且他的孫子謝丕，也中了探花，就是第三名的進士。】

[Liao-Fan]: Here is another true story that happened during the Ming Dynasty. Once, an organization of bandits appeared in Fukien Province. The Emperor appointed General Hsieh to lead the imperial army to pacify them. General Hsieh wanted to make sure that the innocent were not accidentally killed in the hunt for bandits. So, he managed to attain a list of those who belonged to the organization and commanded that a white flag be given secretly to those who did not belong with the bandits. They were told to place the flag on their door when the imperial army came to town and the soldiers were ordered not to harm the innocent. With this one thought of kindness, General Hsieh saved tens of thousands of people from being killed. Later, his son Chian Hsieh placed first on the imperial exams and later became an advisor to the emperor. His grandson Pei Hsieh also placed highly on the exams.



【了凡】：莆田林氏。先世有老母好善。常作粉團施人。求取即與之。無倦色。一仙化為道人。每旦索食六七團。母日日與之。終三年如一日。乃知其誠也。因謂之曰。（「倦」：厭煩（不是疲倦的意思）） 【在福建省浦田縣的林家，他們的上輩中，有一位老太太喜歡做善事，時常用米粉做粉糰給窮人吃。只要有人向她要，她就立刻給，臉上沒有表現出一點厭煩的樣子。有一位仙人，變作道士，每天早晨向她討六、七個粉糰。老太太每天給他，一連三年，每天都是這樣的布施，沒有厭倦過，仙人曉得她作善事的誠心，就向她說：】

[Liao-Fan]: Another example is the Lin family from Fukien. Among their ancestors was an old lady who was very generous. Everyday she made rice balls to give to the poor, and always gave as many as they asked for. There was a Taoist monk who came everyday for three years and each time would ask for six or seven rice balls. The old lady always granted his request and never expressed any displeasure. The Taoist monk, who was actually a heavenly being who came to test the depth of her kind heart, realized the deep sincerity of this woman's kindness and said:



【道士】：吾食汝三年粉團。何以報汝。府後有一地。葬之。子孫官爵。有一升蔴子之數。（「官爵」：做官封爵） 【我吃了妳三年的粉糰，要怎樣報答妳呢？這樣吧，妳家後面有一塊地，若是妳死後葬在這塊地上，將來子孫有官爵的，就會像一升麻子那樣的多。】

[Taoist]: I have eaten your rice balls for three years with nothing to show my gratitude in return. Perhaps I can help you in this way: On the land behind your house there is a good place where you can build the ancestral grave. If you are placed there in the future, the number of your descendants who will have imperial appointments will be equivalent to the number of seeds in a pound of sesame seeds.



【了凡】：其子依所點葬之。初世即有九人登第。累代簪纓甚盛。福建有無林不開榜之謠。（「簪纓」：簪、戴大帽用，插在頭髮裡的一根簪；纓、大帽上的帶，用來繫大帽的，依不同的身分，應使用不同的纓，故簪纓，用來形容有身分，做大官的人。「初世」：第一代。） 【後來老太太去世了，她的兒子依照仙人的指示，把老太太安葬下去。林家的子孫第一代發科甲的，就有九人。後來世世代代，做大官的人非常多。因此，福建省竟有一句：「如果沒有姓林的人去赴考，就不能發榜。」的傳言。意思是講：林家考試的人多，並且都能考中，所以到發榜，榜上就不會沒有姓林的人。表示林家有功名的人很多。】

[Liao-Fan]: When the old lady passed away, the Lin family followed the Taoist's suggestion and buried her at the designated place. The first generation after that, nine men passed the imperial exams, and it continued that way for every succeeding generation.



【了凡】：馮琢菴太史之父。為邑庠生。隆冬早起赴學。路遇一人。倒臥雪中。捫之半殭矣。遂解己綿裘衣之。且扶歸救甦。夢神告之曰。（「太史」：即翰林，因為每一朝代，在國史館中，負責紀錄當代歷史的，大半都是翰林，故翰林又稱太史。「邑」：縣。「庠」：一縣的學校，俗名縣學。「庠生」：第一次考取秀才，就進了縣裡頭的學校，就叫庠生，亦即俗稱的進學。「隆冬」：最冷的冬天。「捫」：手摸。） 【馮琢菴太史的父親，當他在縣學裏做秀才的時候，有一個非常寒冷的冬天清早，在要去縣學的路上，碰到一個人倒在雪地裏，用手摸摸看，已經幾乎快要凍死了。馮老先生馬上就把自己穿的皮袍，脫下來替他穿上；並且還扶他到家裡，把他救醒。馮老先生救人後，就做了一個夢，夢中見到一位天神告訴他說：】

[Liao-Fan]: Another example comes from the father of an imperial historian whose name was Chi Feng. One winter many years ago, Chi Feng's father was on his way to school when he encountered a person frozen in the snow. Finding the man still breathing, he quickly took off his coat to wrap around the frozen man. He carried him back home and revived him. That night he dreamed of a heavenly being who told him:



【天神】：汝救人一命。出至誠心。吾遣韓琦為汝子。（「韓琦」：文武全才，於宋英宗、神宗時，做過十年宰相，死後宋神宗諡法忠獻，後人稱韓忠獻公） 【你救人一命，是完全出自一片至誠的心來救的，所以我要派韓琦投生到你家，做你的兒子。】

[Heavenly being]: You helped the dying man out of utter sincerity, this is a great virtue. I will bring the famous General Han-chi of the Sung Dynasty to be reborn as your son.



【了凡】：及生琢菴。遂名琦。（「琢菴」：字） 【等到後來琢菴生了，就命名叫作馮琦。因為他是宋朝一個文武全才的賢能宰相，叫作韓琦的人來投胎轉世的。】

[Liao-Fan]: Later the child was born and his nickname was Chi.



【了凡】：台州應尚書，壯年習業於山中。夜鬼嘯集。往往驚人。公不懼也。一夕聞鬼云。（「習業」：學習事情，或讀書人讀書用功。「嘯」：鬼叫） 【浙江台州有一個應大猷尚書，壯年的時候在山中讀書，夜裡頭，鬼常聚在一起做鬼叫，來嚇唬人，只有應公不怕鬼叫。有一夜，應公聽到一個鬼說：】

[Liao-Fan]: Another example is of Ta-jo Ying, the imperial secretary who lived in Tai-chou. When he was young, he used to study in remote mountain areas. At night he often heard the sounds of ghost and spirits but he never feared them. One day he heard a ghost say happily to another ghost:



【鬼1】：某婦以夫久客不歸。翁姑逼其嫁人。明夜當縊死於此。吾得代矣。（「縊」：上吊） 【有一個婦人，因為丈夫出遠門作客，好久沒回來，她的公婆判斷兒子可能已經死了，所以就逼這個婦人改嫁；但是這個婦人卻是要守節，不肯改嫁。所以明天夜裡，她要在這裏上吊，我可以找到一個替身了。凡是上吊或者是淹死的人，如果沒有替身，便無法投生，所以叫替死鬼。】

[Ghost 1]: There's a village woman whose husband left home a long time ago and has not returned. Her in-laws think that their son is dead and are forcing her to remarry. Tomorrow night she is going to commit suicide here, and will replace me so that I can be reborn.



[Narrator]: The souls of those who commit suicide have to wait for another to die at the same place they did in order to leave the ghost realm and attain rebirth at a higher level.



【了凡】：公潛賣田。得銀四兩。即偽作其夫之書。寄銀還家。其父母見書。以手跡不類疑之。既而曰。（「書」：信。「不類」：不像） 【應公聽到這些話，動了救人的心，偷偷的把自己的田，賣了四兩銀子，還馬上寫了一封假託她丈夫的信；並把銀子寄回家的事寫在信上說明。這位出外人的父母看了信以後，因為筆跡不像，所以懷疑信是假的。但是後來他們又說：】

[Liao-Fan]: Mr. Ying heard this and immediately set out to sell his parcel of land. He attained four lians of silver and made up a letter from the daughter-in-law's husband and sent it to her home along with the silver. The father-in-law noticed that the letter was not in his son's handwriting, but examined the silver and said:



【岳父】：書可假。銀不可假。想兒無恙。 【信是可以假的，但是銀子不能假呀！一定是兒子很平安，才會把銀子寄回來。】

[Father-in-law]: The letter may be a fake, but the silver's not. Besides, who would send us this much money? Perhaps our son is truly alive and well, and we should not force our daughter-in-law to remarry.



【了凡】：婦遂不嫁。其子後歸。夫婦相保如初。公又聞鬼語曰。 【他們這樣想以後，就不再逼媳婦去改嫁了。後來他們的兒子回來了，這對夫婦就得以保全，像從前新婚時一樣，好好的過日子了。隔天晚上，應公又聽到那個鬼說：】

[Liao-Fan]: Therefore the daughter-in-law did not commit suicide and her husband returned home after all. Mr. Ying heard the ghosts converse again:



【鬼1】：我當得代。奈此秀才壞吾事。傍一鬼曰。 【我本來可以找到替身了，那知道被這個秀才壞了我的事啊。 旁邊一個鬼說：】

[Ghost 1]: Humph! Originally I was able to leave this place for rebirth, but my chance got messed up by Mr. Ying!



【鬼2】：爾何不禍之。曰。 【喂！你為什麼不去害死他呢？ 那個鬼說：】

[Ghost 2]: Why don't you inflict some harm on him?



【鬼1】：上帝以此人心好。命作陰德尚書矣。吾何得而禍之。（「上帝」：玉皇大帝。「陰德尚書」：意指這尚書的官，是要有大陰德的人，才能得到的） 【天帝因為這個人心好，有陰德，已經派他去做陰德尚書了，我怎麼還能害他呢？】

[Ghost 1]: No, I can't. His goodness and virtue has been recognized by the gods and he's going to receive a prominent position in the future. How can I harm him?



【了凡】：應公因此益自努勵。善日加修。德日加厚。遇歲饑。輒捐穀以賑之。遇親戚有急。輒委曲維持。遇有橫逆。輒反躬自責。怡然順受。子孫登科第者。今累累也。 【應公聽了這兩個鬼所講的話以後，就更加努力，更加發心，善事一天一天去做，功德也一天一天的增加；碰到荒年的時候，每次都捐米穀救人；碰到親戚有急難，他一定想盡辦法幫助人家渡過難關；碰到蠻不講理的人，或不如意的事，總會反省，責備自己有過失，就心平氣和地接受事實。因為應公能夠這樣做人，所以他的子孫得到功名，官位的，一直到現在還是很多哩！】

[Liao-Fan]: Mr. Ying heard this and became even more diligent in practicing kindness and accumulating merit. Whenever there was a famine, he would use his own money to buy food for the poor and needy and was always eager to help those in emergencies. When things did not go his way, he always reflected within himself rather than complain of the outside conditions. Even today, his descendants are still very prominent.



【了凡】：常熟徐奉（編按：「奉」應為「鳳」）竹。栻其父素富。（編按：以上句讀應為「常熟徐鳳竹栻。其父素富。」）偶遇年荒。先捐租以為同邑之倡。又分穀以賑貧乏。夜聞鬼唱於門曰。（「常熟」：江蘇省縣名。「徐鳳竹栻」：姓徐、號鳳竹，名栻。「素」：向來。） 【江蘇省常熟縣有一位徐鳳竹先生，他的父親本來就很富有。偶然碰到了荒年，就先把他應收的田租，完全捐掉，做為全縣有田的人的榜樣。同時又分他自己原有的稻穀，去救濟窮人。有一天夜裡，他聽到有一群鬼在門口唱道：】

[Liao-Fan]: There was another person, Feng-chu Hsu, who lived in Changso, Chiangsu province, whose father was very wealthy. Whenever there was a famine, his father would donate his own grain and all the rent on the rice fields to the poor. One night he heard ghosts singing outside his home:



【鬼眾】：千不誆。萬不誆。徐家秀才做到了舉人郎。（「誆」：欺騙） 【千也不說謊，萬也不說謊，徐家秀才，快要做到了舉人！】

[Ghosts]: No kidding! No kidding! A person of the Hsu family is going to pass the imperial exam!



【了凡】：相續而呼。連夜不斷。是歲鳳竹果舉於鄉。其父因而益積德。孳孳不怠。修橋修路齋僧接眾。凡有利益。無不盡心。後又聞鬼唱於門曰。（「孳孳」：認真高興。「接」：接濟） 【那些鬼連續不斷的呼叫，夜夜不停。這一年，徐鳳竹去參加鄉試，果然考中了舉人。他的父親因此更加高興，努力不倦地做善事，積功德；同時又修橋鋪路，施齋飯供養出家人；碰到缺米缺衣的人，也接濟他們；凡是對別人有好處的事情，無不盡心的去做。後來他又聽到鬼在門前唱道：】

[Liao-Fan]: This went on for several days and sure enough, that year his son Feng-chu passed the imperial exam. From then on, he was even more diligent in doing good deeds and accumulating merit. He often fixed bridges and took care of travelers and monks. One day he heard the ghosts sing again:



【鬼眾】：千不誆。萬不誆。徐家舉人直做到都堂。（「都堂」：都察院最高的官，叫左都御史） 【千也不說謊，萬也不說謊，徐家舉人，做官直做到都堂！】

[Ghosts]: No kidding! No kidding! A person in the Hsu family is going to pass an even higher level on the imperial exam!



【了凡】：鳳竹官終兩浙巡撫。（「巡撫」：外省最高的官，相當現在的省長） 【結果徐鳳竹，官做到了兩浙的巡撫。】

[Liao-Fan]: And sure enough, Feng-chu passed the higher exam and became the governor of two provinces.



【了凡】：嘉興屠康僖公。初為刑部主事。宿獄中。細詢諸囚情狀。得無辜者若干人。公不自以為功。密疏其事。以白堂官。後朝審。堂官摘其語。以訊諸囚。無不服者。釋冤抑十餘人。一時輦下咸頌尚書之明。公復稟曰。（「主事」：一部裡頭中級的官。「堂官」：一部裡頭的尚書，以及左右兩侍郎皆可謂之。「抑」：硬壓。「輦下」：輦、是皇帝坐車，由於常在京城內，故比喻京裡頭的意思） 【浙江省嘉興縣有一位姓屠，名叫康僖的人，起初在刑部裏做主事的官，夜裏就住在監獄裡。並且仔細的盤問囚犯，結果發現沒罪而被冤枉的，有不少人；但是屠公並不覺得自己有功勞，他祕密地把這件事，上公文告訴了刑部堂官。 後來到了秋審的時候，刑部堂官，把屠公所提供的話，揀些要點，來審問那些囚犯。囚犯們都老老實實的向堂官供認，沒有一個不心服的。因此，堂官就把原來冤枉的，因為受刑不住被逼招認的，釋放了十多人。 那個時候京裡的百姓，都稱讚刑部尚書明察秋毫。後來屠公又向堂官上了一份公文說：】

[Liao-Fan]: Another example is Kung-hsi Tu who lived in Chia-shing, Chehkiang Province. Mr. Tu used to work in the courthouse and would spend nights in the prison cells, talking with the inmates. Whenever he found anyone to be innocent, he would write a classified report to the judge, informing him of innocent cases. The judge would then question the prisoners accordingly and clear the case. Through Mr. Tu's effort, ten innocent people were released, and all of them were extremely grateful to him. Soon after, Mr. Tu also made a report to the Imperial Judge saying:



【屠康僖公】：輦轂之下。尚多冤民。四海之廣。兆民之眾。豈無枉者。宜五年差一減刑官。覈實而平反之。（「輦轂」：轂、車輪中，裝軸梗的一個洞，輦轂兩個字，實在說還是輦的意思。「覈」：查考） 【在天子腳下，尚且有那麼多被冤枉的人；那麼全國這樣大的地方，千千萬萬的百姓，那會沒有被冤枉的人呢？所以應該每五年再派一位減刑官，到各省去細查囚犯犯罪的實情，確實有罪的，定罪也要公平；若是冤枉的，應該翻案重審，減輕或者釋放。】

[Mr. Tu]: If even in the Imperial City there are so many innocent imprisoned, there must be many more throughout the nation. I recommend that the Imperial Judge send investigators to check the prisons for innocent people every five years. The sentences can be reduced or canceled in order to prevent the innocent from remaining in prison.



【了凡】：尚書為奏。允其議。時公亦差減刑之列。夢一神告之曰。 【尚書就代為上奏皇帝，皇帝也准了他所建議的辦法；就派減刑官，到各省去查察，剛巧屠公也派在內。有一天晚上屠公夢見天神告訴他說：】

[Liao-Fan]: The Imperial Judge took his request to the Emperor, who agreed to Mr. Tu's suggestion. Mr. Tu was chosen as one of the special agents in charge of reducing sentences for those who may be innocent. One night he dreamed of a heavenly being who came to him and said:



【天神】：汝命無子。今減刑之議。深合天心。上帝賜汝三子。皆衣紫腰金。（「衣紫腰金」：從前大官服飾；腰金、腰裏邊束鑲金的帶子） 【你命裡本來沒有兒子，但是因為你提出減刑的建議，正與天心相合；所以上帝賜給你三個兒子，將來都可以做大官；穿紫色的袍，束金鑲的帶。】

[Heavenly being]: You were not supposed to deserve a son in this life, but this act of reducing prison sentences for innocent people is in line with the wishes of the heavens. You will be bestowed with three sons and they will all attain high positions.



【了凡】：是夕。夫人有娠。後生應塤。應坤。應埈。皆顯官。（「娠」：得胎） 【這天晚上，屠公的夫人就有了身孕；後來生下了應塤、應坤、應竣三個兒子，果然都作了高官。】

[Liao-Fan]: Soon after that, his wife gave birth to three sons who all became prominent men in society.



【了凡】：嘉興包憑。字信之。其父為池陽太守。生七子。憑最少。贅平湖袁氏。與吾父往來甚厚。博學高才。累舉不第。留心二氏之學。一日東游泖湖。偶至一村寺中。見觀音像。淋漓露立。即解橐中得十金。授主僧。令修屋宇。（「太守」：知府，一府中最高的官。「贅」：被招做女婿。「二氏之學」：佛與道。「橐」：一頭開口，一頭有托底的袋子叫囊；兩頭都開口，沒有托底的袋，叫橐） 【有一位嘉興人，姓包，名叫憑，號信之。他的父親做過安徽池州府的太守。生了七個兒子，包憑是最小的。他被平湖縣姓袁的人家，招贅做女婿；和我父親常常來往，交情很深。他的學問廣博，才氣很高，但是每次考試都考不中。因此他對佛教、道教的學問，很注意研究。 有一天，他向東去卯湖遊玩，偶然到了一處鄉村的佛寺裏，因為寺內房屋壞了，看見觀世音菩薩的聖像，露天而立，被雨淋得很濕。當時就打開他的袋子，有十兩銀子，就拿給這寺裏的住持和尚，叫他修理寺院房屋。】

[Liao-Fan]: Another example of attaining good outcomes from practicing kindness is Ping Bao who lived in Chia-shing. Ping was the youngest of the seven sons of the magistrate of Chih-chou, An-hui Province. He was sought into marriage by the Yuan family at Ping-hu Prefecture and was a good friend of my father. Ping Bao was very knowledgeable and talented, but he was never able to pass the exams. He put his time into studying the teachings of Buddhism and Taoism instead. Once, while traveling to Lake Liu, he came to a village and saw a temple in desperate need of repairs. He saw that the statue of Kuan Yin Bodhisattva stood wet from the rain which leaked through the roof. Ping took out all his money and gave it to the abbot of the temple, asking him to please use it to restore the temple. The abbot replied:



【住持】：僧告以功大銀少。不能竣事。（「竣」：完結） 【和尚告訴他說：修寺的工程大，銀子少，不夠用，沒法完工。】

[Abbot]: It will be a very big project, I'm afraid this amount is not enough to complete your wish.



【了凡】：復取松布四疋。檢篋中衣七件與之。內紵褶。係新置。其僕請已之。憑曰。（「篋」：竹箱。「紵」：麻製品。「褶」：夾衣服，袷衣（無棉絮的雙層夾衣）。「已」：停止） 【因此，他又拿了松江出產的布四匹，再撿竹箱裏的七件衣服給和尚。這七件衣服裏，有用麻織的料做的夾衣，是新做的；他的佣人要他不要再送了，但是包憑說：】

[Liao-Fan]: Ping Bao then took out all his luxurious belongings and handed them to the abbot. His servant tried to persuade him into keeping his best outfit, but he refused, saying:



【包憑】：但得聖像無恙。吾雖裸裎何傷。（「無恙」：沒有什麼不平安。「裸裎」：赤身露體） 【只要觀世音菩薩的聖像，能夠安好，不被雨淋，我就是赤身露體又有甚麼關係呢？】

[Ping Bao]: It does not matter to me. As long as the statue of Kuan Yin Bodhisattva remains undamaged, I do not care if I have to go without clothes.



【了凡】：僧垂淚曰。 【和尚聽後流著眼淚說：】

[Liao-Fan]: The abbot, with tears in his eyes, exclaimed:



【住持】：捨銀及衣布。猶非難事。只此一點心，如何易得。 【施送銀兩和衣服布匹，還不是件難事，只是這一點誠心，怎麼容易得到呀！】

[Abbot]: To give up money and clothing is not a difficult deed to accomplish, but your deep sincerity is truly rare and precious to encounter!



【了凡】：後功完。拉老父同遊。宿寺中。公夢伽藍來謝曰。（「伽藍」：護法神） 【後來房屋修好了，包憑就拉著他父親同遊這座佛寺，並且住在寺中。那天晚上，包憑做了一個夢，夢到寺裏的護法神，來謝他說：】

[Liao-Fan]: After the temple was repaired, Ping Bao led his father over to visit and spent the night there as well. That night, Ping dreamed of the Dharma Protector of the temple, Chie-lan, coming to thank him saying:



【伽藍菩薩（護法神）】：汝子當享世祿矣。 【你做了這些功德，你的兒子可以世世代代享受官祿了。】

[Chie-Lan]: Since you have accumulated these merits and virtues, your children and descendants will enjoy having imperial appointments for a long time.



【了凡】：後子汴。孫檉芳。皆登第。作顯官。（「登第」：中進士） 【後來他的兒子包汴，孫子包檉芳，都中了進士，做到高官。】

[Liao-Fan]: Later on, his son and grandson both passed high exams and were appointed as imperial officials.



【了凡】：嘉善支立之父。為刑房吏。有囚無辜陷重辟。意哀之。欲求其生。囚語其妻曰。（「刑房吏」：支線衙門裡辦公事的人，有吏、戶、禮、兵、工、刑等六房，刑房吏，即在刑房裏當書辦。「重辟」：最重的刑罰，即死刑） 【浙江省嘉善縣有一個叫做支立的人，他的父親，在縣衙中的刑房當書辦。有一個囚犯，因為被人冤枉陷害，判了死罪；支書辦很可憐他，想要替他向上面的長官求情，寬免他不死。那個囚犯曉得支書辦的好意之後，告訴他的妻子說：】

[Liao-Fan]: Another example is a person named Li Zhi from Jia-shan prefecture. His father used to be a clerk in the prefectural courthouse. Once, Li's father came to know about an innocent man who was given the death penalty. He attempted to plead this case with his superior. When the prisoner heard about this, he told his wife:



【囚犯】：支公嘉意。愧無以報。明日延之下鄉。汝以身事之。彼或肯用意。則我可生也。（「延」：請。「以身事之」：嫁他） 【支公的好意，我覺得很慚愧，沒法子報答；明天請他到鄉下來，妳就嫁給他，他或者會感念這份情份，那麼我就可能有活命的機會了。】

[Prisoner]: I am so indebted to this man who has spoken on my behalf, and I have no way of showing my gratitude. Will you invite him over to our house and offer yourself in marriage? Perhaps this will please him and increase my chances to live.



【了凡】：其妻泣而聽命。及至。妻自出勸酒。具告以夫意。支不聽。卒為盡力平反之。囚出獄。夫妻登門叩謝曰。（「卒」：到底） 【他的妻子聽了之後，沒別的辦法，所以就邊哭邊答應了。到了明天，支書辦到了鄉下，囚犯的妻子就自己出來勸支書辦喝酒，並且把他丈夫的意思，完全告訴了支書辦。但是支書辦不願意這樣做，不過究竟還是盡了全力替這個囚犯，把案子平反了。後來，囚犯出獄，夫妻兩個人一起到支書辦家裡叩頭拜謝說：】

[Liao-Fan]: The wife cried as she listened to his request, for she really did not want to do it. But it was the only way she could help her husband in this time of need. So, the next day when the clerk came to visit, she offered him wine and told him of her husband's wishes. The clerk refused the offer of marriage, but continued with great effort to clear the case. When at last the prisoner was released, he and his wife both went to his house to thank him. The man said:



【夫】：公如此厚德。晚世所稀。今無子。吾有弱女。送為箕帚妾。此則禮之可通者。（「箕帚」：古時嫁女兒的客氣話） 【您這樣厚德的人，在近代實在是少有。現在您沒有兒子，我有一個女兒，願意送給您做掃地的小妾。這在情理上是可以說得通的。】

[Man]: One with such virtue as yours is truly rare to encounter these days, how can I show my gratitude? You do not have a son, please allow me to offer my daughter in marriage to you, this is the only way I can repay you. Please accept.



【了凡】：支為備禮而納之。生立。弱冠中魁。官至翰林孔目。立生高。高生祿。皆貢為學博。祿生大綸。登第。（「中魁」：鄉試考中舉人的第一名稱解元，其他名次都叫經魁（會試考中進士的第一名稱會元，其他名次都叫會魁）。「翰林」：許多翰林在一起用功辦事處，稱翰林院。「孔目」：翰林院中，管公文案卷的小官。「貢」：貢到國子監，意即保薦到國子監。「學博」：是州學以及縣學的教官） 【支書辦聽了他的話，就預備了禮物，把這個囚犯的女兒迎娶為妾，後來生了一個兒子叫支立，才二十歲就中了舉人的前茅，官做到翰林院的書記，後來支立的兒子叫做支高，支高的兒子叫支祿，都被保薦做州學縣裡的教官。而支祿的兒子叫支大綸，也考中了進士。】

[Liao-Fan]: So the clerk accepted, and soon afterwards, she bore him his son, Li Zhi. Li passed the higher level imperial exam when he was just twenty years old. Li's son Gao, and grandson, Lu, and great grandson Da-lwun all passed high examinations and received imperial appointments.



【了凡】：凡此十條。所行不同。同歸於善而已。 【以上這十條故事，雖然每人所做的各不相同，不過行的都是一個善字罷了。】

[Liao-Fan]: The ten examples above all tell of the different deeds cultivated by different people. Although their actions differ, their intent was the same: to do good. If we were to examine goodness closely, we would find that there are many different kinds.



若復精而言之。則善有真有假。有端有曲。有陰有陽。有是有非。有偏有正。有半有滿。有大有小。有難有易。皆當深辨。（「端」：直） 【若是要再精細的加以分類來說，那末做善事；有真的，有假的；有直的，有曲的；有陰的，有陽的；有是的，有不是的；有偏的，有正的；有一半的，有圓滿的；有大的，有小的；有難的，有易的。 這種種都各有各的道理，都應該要仔細的辨別。】

[Narrator]: There is real goodness and false goodness, honest goodness and crooked goodness, hidden goodness and visible goodness, seeming goodness and unseeming goodness, improper goodness and proper goodness, half goodness and full goodness, big goodness and small goodness, and finally, difficult goodness and easy goodness.



【了凡】：為善而不窮理。則自謂行持。豈知造孽。枉費苦心。無益也。 【若是做善事，而不知道考究做善事的道理，就自誇自己做善事，做得怎樣有功德，那裏知道這不是在做善事，而是在造孽。這樣做豈不是冤枉，白費苦心，得不到一些益處啊！】

[Liao-Fan]: These different types of goodness each have their own reason, which should be carefully learned and understood. If we practice kind deeds but do not learn the way to differentiate between right and wrong, we may end up doing harm instead of good. Now I will explain the different types of goodness one by one.



【了凡】：何謂真假。昔有儒生數輩。謁中峯和尚。問曰。（「謁」：拜見。「中峯和尚」：元朝高僧，在浙江、安徽交界的天目山修行，元朝封為普應國師） 【我現在把上面所說過的，分類來加以說明。怎麼叫做真假呢？從前在元朝的時候有幾個讀書人，去拜見天目山的高僧中峰和尚，問說：】

[Liao-Fan]: What is real goodness and false goodness? Once upon a time in the Yuan Dynasty, a group of scholars went to pay homage to Master Jung Feng on Tian-mu Mountain. They asked:



【學者1】：佛氏論善惡報應。如影隨形。今某人善。而子孫不興。某人惡。而家門隆盛。佛說無稽矣。（「無稽」：沒有憑據） 【佛家講善惡的報應，像影子跟著身體一樣，人到那裡，影子也到那裡，永遠不分離。這是說行善，定有好報，造惡定有苦報，決不會不報的。為什麼現在某一個人是行善的，他的子孫反而不興旺？有某一個人是作惡的，他的家反倒發達得很？那末佛說的報應，倒是沒有憑據了。】

[Scholar 1]: Buddhist teachings often speak of the retributions for good and evil; they say it's like the shadow, following the body wherever it goes. This is saying that doing good will always have its reward, and doing evil will always have its punishments. Then why is it, that there are people who practice kind deeds, but their family and descendants are not prosperous and successful? On the other hand, there are evil and wicked people who do bad things, but their family and descendants do quite well. Where has the law of cause and effect gone to? Is there no standard in the Buddha's teaching?



【了凡】：中峰云。 【中峰和尚回答說：】

[Liao-Fan]: Master Jung Feng answered him, saying:



【中峰大師】：凡情未滌。正眼未開。認善為惡。指惡為善。往往有之。不憾己之是非顛倒。而反怨天之報應有差乎。眾曰。 【平常人被世俗的見解所蒙蔽，這顆靈明的心，沒有洗除乾淨，因此，法眼未開，所以把真的善行反認為是惡的，真的惡行反算它是善的，這是常有的事情；並且看錯了，還不恨自己顛顛倒倒，怎麼反而抱怨天的報應錯了呢？ 大家又說：】

[Master J.F.]: Common people are blinded by worldly views, they have not cleansed their minds of impurities, and cannot see with true perception. Therefore, they look upon true goodness as evil and mistaken true evil as goodness. This is very common nowadays! Furthermore, these people do not blame themselves for bad perception on their part, but instead blame the heavens for their misfortunes!



【學者2】：善惡何致相反。 【善就是善，惡就是惡，善惡那裡會弄得相反呢？】

[Scholar 2]: Goodness is goodness, and evil is evil; how can they be mistaken for each other?



【了凡】：中峰令試言其狀。一人謂 【中峰和尚聽了之後，便叫他們把所認為是善的，惡的事情都說出來。其中有一個人說：】

[Liao-Fan]: Hearing this, Master Jung Feng asked each of them to express their thoughts on what was good and what was evil. One of them said:



【學者3】：詈人毆人是惡。敬人禮人是善。 【罵人，打人是惡；恭敬人，用禮貌待人是善。】

[Scholar 3]: To yell at and beat others is evil, to respect and treat others in a mannerly way is good.



【了凡】：中峯云。 【中峰和尚回答說：】

[Liao-Fan]: Master Jung Feng answered:



【中峰大師】：未必然也。 【你說的不一定對喔！】

[Master J.F.]: Not necessarily.



【了凡】：一人謂 【另外一個讀書人說：】

[Liao-Fan]: Another scholar said:



【學者4】：貪財妄取是惡。廉潔有守是善。 【貪財，亂要錢是惡；不貪財，清清白白守正道，是善。】

[Scholar 4]: Being greedy for wealth and taking another's money is evil, not being greedy and abiding by proper ways is good.



【了凡】：中峯云。 【中峰和尚說：】

[Liao-Fan]: Master Jung Feng said:



【中峰大師】：未必然也。 【你說的也不一定是對喔！】

[Master J.F.]: Not necessarily.



【了凡】：眾人歷言其狀，中峯皆謂 【那些讀書人，都把各人平時所看到的種種善惡的行為都講出來，但是中峰和尚都說：】

[Liao-Fan]: The remaining scholars all expressed their own views on what was good and what was evil, but Master Jung Feng still replied:



【中峰大師】：不然。 【不一定全對喔！】

[Master J.F.]: Not necessarily.



【了凡】：因請問。 【那幾個讀書人，因為他們所說的善惡，中峰和尚都說他們說得不對，所以就請問和尚，究竟怎樣才是善？怎樣才是惡？】

[Liao-Fan]: Since Master Jung Feng disagreed with all of their views on good and evil, they decided to ask the Master himself. They questioned:



[Scholar 1]: So what is really considered good, and what is really considered evil?



【了凡】：中峯告之曰。 【中峰和尚告訴他們說：】

[Liao-Fan]: Master Jung Feng told them:



【中峰大師】：有益於人是善。有益於己是惡。有益於人。則毆人詈人皆善也。有益於己。則敬人禮人皆惡也。是故人之行善。利人者公。公則為真。利己者私。私則為假。又根心者真。襲跡者假。又無為而為者真。有為而為者假。皆當自考。（「根心」：從良心所發出。「襲跡」：無誠意，照例做做） 【做對別人有益的事情，是善；做對自己有益的事情，是惡。若是做的事情，可以使別人得到益處，那怕是罵人，打人，也都是善；而有益於自己的事情，那麼就是恭敬人，用禮貌待人，也都是惡。所以一個人做的善事，使旁人得到利益的就是公，公就是真了；只想到自己要得到的利益，就是私，私就是假了。並且從良心上所發出來的善行，是真；只不過是照例做做就算了的，是假。還有，為善不求報答，不露痕跡，那麼所做的善事，是真；但是為著某一種目的，企圖有所得，才去做的善事，是假；像這樣的種種，自己都要仔細地考察。】

[Master J.F.]: To do things with the intention of bringing benefit to others is good, to do things for the sake of oneself is evil. If what you do is for the sake of benefiting another, then it does not matter if you yell at or beat him, that is still considered good. If your intention is for self-benefit, then regardless of your appearance of respect and courtesy, it is still considered evil. Therefore, when one practices kind deeds with the sole intention of benefiting others, this is considered as benefiting the public, and if it's public, then it is real goodness. If you only think for yourself while doing kind acts, then that is considered private benefit, and that, is false goodness. When kindness springs from within the heart, it is real goodness. When one does good just for the sake of doing a good deed, then it is false. Also, when one does good without expecting anything in return, it is considered real goodness. When one practices kind deeds for some other purpose than to benefit others, it is false. These differences should all be scrutinized by those who wish to practice true kindness.



【了凡】：何謂端曲。今人見謹愿之士。類稱為善而取之。聖人則寗取狂狷。（「謹愿」：謹慎鄉愿。「狂狷」：狂人志氣高，只向前進；狷人安份守己，不肯亂來） 【怎樣叫做端曲呢？現在的人，看見謹慎不倔強的人，大都稱他是善人，而且很看重他；然而古時的聖賢，卻是寧願欣賞志氣高，只向前進的人，或者是安份守己，不肯亂來的人。因為這種人，才有擔當；有作為，可以教導他，使他上進。】

[Liao-Fan]: What is honest goodness and crooked goodness? People nowadays often look upon a conservative and nice person as a good and kind person. However, the ancient sages and saints have shown that they prefer those who are courageous and hold high goals for themselves.

[Narrator]: This is because those with courage and high goals are easier to teach and guide, and will someday reach accomplishment in life, while those who are overly careful and conservative will never amount to anything.



【了凡】：至於謹愿之士。雖一鄉皆好。而必以為德之賊。 【至於那些看起來謹慎小心卻是無用的好人，雖然在鄉里，大家都喜歡他；但是因為這種人的個性軟弱，隨波逐流，沒有志氣，所以聖人一定要說這種人，是傷害道德的賊。】

[Liao-Fan]: As for those who appear to be conservative and careful in their everyday actions, they may be liked by all, but because of their weak personality, they easily go along with everything, unable to think for themselves. Sages often speak of them as thieves of virtue. From this we can see that the viewpoint of common folk greatly differs from that of the saints and sages.



是世人之善惡。分明與聖人相反。 【這樣看來，世俗人所說的善惡觀念，分明是和聖人相反。】

[Narrator]: What common people may view as goodness, the saint in fact proclaims to be evil. What appears to be evil to the common people, the saint perceives as true kindness.



【了凡】：推此一端。種種取舍。無有不謬。天地鬼神之福善禍淫。皆與聖人同是非。而不與世俗同取舍。凡欲積善。絕不可徇耳目。惟從心源隱微處。默默洗滌。（「徇」：被利用，受差遣。） 【俗人說是善的，聖人反而說是惡；俗人說是惡的，聖人反而說是善。從這一個觀念，推廣到各種不同的事情來說，俗人所喜歡的，或者是不喜歡的，完全不同於聖人。那還有不錯的嗎？天地鬼神庇佑善人報應惡人，他們都和聖人的看法是一樣的，聖賢以為是對的，天地鬼神也以為是對的；聖賢以為是錯的，天地鬼神也認為是錯的，而不和世俗人採取相同的看法。所以凡要積功德，絕對不可以被耳朵所喜歡的聲音，眼睛所喜歡的景象所利用，而跟著感覺在走；必須要從起心動念隱微的地方，將自己的心，默默地洗滌清淨，不可讓邪惡的念頭，污染了自己的心。】

[Liao-Fan]: This applies to other matters as well. Heaven, earth, gods and spirits all look upon good and evil from the same viewpoint as the sages. The kind man finds himself rewarded for his kind deeds, and the wicked man suffers for his evil-doings. Whatever the sages perceive as right, they too see the same way. They do not view things from the same perspective as do commoners. Therefore, those who wish to accumulate merit must not be deceived and affected by the sights and sounds of the world, and should practice with a true and humble heart, not for the purpose of pleasing others and acquiring respect. One must protect one's heart from deviant and impure thoughts.



純是濟世之心則為端。苟有一毫媚世之心即為曲。純是愛人之心則為端。有一毫憤世之心即為曲。純是敬人之心則為端。有一毫玩世之心即為曲。（「憤」：心上不平） 【所以全是救濟世人的心，是直；如果存有一些討好世俗的心，就是曲。全是愛人的心，是直；如果有一絲一毫對世人怨恨不平的心，就是曲；全是恭敬別人的心，就是直；如果有一絲玩弄世人的心，就是曲。】

[Narrator]: Honest goodness comes from the thought to help all others, and crooked goodness arises from the thought of greed in wishing only to please people. In harboring love for others, this is being honest, and in harboring thoughts of hatred and jealousy, this is being crooked. Honest goodness is when one is respectful, and crookedness is when one acts without sincerity.



【了凡】：皆當細辨。 【這些都應該細細的去分辨。】

[Liao-Fan]: These should all be carefully differentiated.



【了凡】：何謂陰陽。 【怎樣叫做陰陽呢？】

[Liao-Fan]: What is hidden goodness and visible goodness?



凡為善而人知之。則為陽善。為善而人不知。則為陰德。 【凡是一個人做善事被人知道，叫做陽善；做善事而別人不知道，叫做陰德。】

[Narrator]: When one does something good and people know about it, it is called visible goodness. When one does something good and no one knows about it, it is called hidden virtue.



【了凡】：陰德天報之。陽善享世名。名亦福也。名者。造物所忌。世之享盛名而實不副者。多有奇禍。人之無過咎而橫被惡名者。子孫往往驟發。陰陽之際微矣哉。（「咎」：錯。「驟」：突然。「橫被」：無緣無故披上） 【有陰德的人，上天自然會知道並且會報酬他的。有陽善的人，大家都曉得他，稱讚他，他便享受世上的美名。享受好名聲，雖然也是福，但是名這個東西，為天地所忌，天地是不喜歡愛名之人的。只要看世界上享受極大名聲的人，而他實際上沒有功德，可以稱配他所享受的名聲，常會遭遇到料想不到的橫禍，一個人並沒有過失差錯，反倒被冤枉，無緣無故被人栽上惡名的人，他的子孫，常常會忽然間發達起來。這樣看來，陰德和陽善的分別，真是細微得很，不可以不加以分辨啊！】

[Liao-Fan]: Those with hidden virtues will naturally be known by the heavens and will be rewarded. Those who practice visible goodness are known by people, and they enjoy fame. Fame itself is a fortune, but fame is not favored by heaven and earth, for heaven and earth do not like those who seek fame. We can see that those who have great fame but lack the virtues supporting it will eventually encounter some kind of unthinkable adversity. A person who truly has not done any wrong but continues to be falsely accused by others will have descendants who will suddenly become prosperous and successful. From this, we can see how important it is to know the minute differences between hidden and visible goodness. We cannot afford to mistake them!



【了凡】：何謂是非。魯國之法。魯人有贖人臣妾於諸侯。皆受金於府。子貢贖人而不受金。孔子聞而惡之。曰。（「臣」：不是臣子，而是一個大人家裡的奴隸，古代窮人賣身，男曰臣，女曰妾。「府」：管錢的官） 【怎樣叫做是非呢？從前春秋時代的魯國定有一種法律，凡是魯國人被別的國家抓去做奴隸；若有人肯出錢，把這些人贖回來，就可以向官府領取賞金。但是孔子的學生子貢，他很有錢，雖然也替人贖回被抓去的人回來，子貢卻是不肯接受魯國的賞金。他不肯接受賞金，純粹是幫助他人，本意是很好。但是孔子聽到之後，很不高興的說：】

[Liao-Fan]: In performing good deeds, there is also what seems to be goodness but is actually not, and what does not appear to be goodness but actually is. For example, in the Spring-Autumn Period, there was a country named Lu. Because there were other countries which took their citizens as slaves or servants, the country of Lu made a law which rewarded those who paid the ransom to regain the freedom of their fellow citizens. At that time, Confucius had a very rich student named Dz-gong. Although Dz-gong paid for the ransom to free his people, he did not accept the reward for doing such a deed. He did it out of good intention, seeking only to help others and not for the reward money. But when Confucius heard this, he was very unhappy and scolded him saying:



【孔子】：賜失之矣。夫聖人舉事可以移風易俗。而教道可施於百姓。非獨適己之行也。今魯國富者寡而貧者眾。受金則為不廉。何以相贖乎。自今以後。不復贖人於諸侯矣。（「賜」：子貢名。「適己」：自己痛快稱心） 【這件事子貢做錯了，凡是聖賢無論做什麼事情，都是要做了以後，能把風俗變好；可以教訓，引導百姓做好人，這種事才可以做；不是單單為了自己覺得爽快稱心，就去做的。現在魯國富有的人少，窮苦的人多；若是受了賞金就算是貪財；那末不肯受貪財之名的人，和錢不多的人，就不肯去贖人了。一定要很有錢的人，才會去贖人。如果這樣的話，恐怕從此以後，就不會再有人向諸侯贖人了。】

[Confucius]: You acted wrongly in this matter. When saints and sages undertake anything, they strive to improve the social demeanor, teaching the common folk to be good and decent people. One should not do something just because one feels like it. In the country of Lu, the poor outnumber the wealthy. By refusing the reward, you lead others to think that accepting the reward money is being greedy, thus, all the poor people and others who do not wish to appear greedy will hesitate to pay for ransom in the future. Only very rich people will have a chance to practice this deed. If this happens, no one will pay the ransom to free our people again.



【了凡】：子路拯人於溺。其人謝之以牛。子路受之。孔子喜曰。 【子路看見一個人，跌在水裏，把他救了上來。那個人就送一隻牛來答謝子路，子路就接受了。孔子知道了，很欣慰的說：】

[Liao-Fan]: Another student of Confucius, Dz-lu, once saw a man drowning in the river, and went forth to rescue him. Later, the man thanked him by giving him a cow as a token of gratitude. Dz-lu accepted his gift. Confucius was happy when he heard this, and said:



【孔子】：自今魯國多拯人於溺矣。 【從今以後，魯國就會有很多人，自動到深水大河中去救人了。】

[Confucius]: In the future, people will be willing and eager to help those who are drowning in deep waters or lakes.



【了凡】：自俗眼觀之。子貢不受金為優。子路之受牛為劣。孔子則取由而黜賜焉。乃知人之為善。不論現行而論流弊。不論一時而論久遠。不論一身而論天下。現行雖善。而其流足以害人。則似善而實非也。現行雖不善。而其流足以濟人。則非善而實是也。然此就一節論之耳。（「由」：子路名。「黜」：責備。） 【由這兩件事，用世俗的眼光來看，子貢不接受賞金是好的，子路接受牛，是不好的；不料孔子反而稱讚子路，責備子貢。照這樣看來，要知道一個人做善事，不能只看眼前的效果，而要講究是不是會產生流傳下去的弊端；不能只論一時的影響，而是要講究長遠的是非；不能只論個人的得失，而是要講究它關係天下大眾的影響。 現在所為，雖然是善，但是如果流傳下去，對人有害，那就雖然像善，實在還不是善；現在所行，雖然不是善，但是如果流傳下去，能夠幫助人，那就雖然像不善，實在倒是善！這只不過是拿一件事情來講講罷了。說到其它種種，還有很多。例如：一個人應該做的事情，叫做義，但是有的時候，做該做的事，也會做錯，做了倒反而壞事。】

[Liao-Fan]: If we look from the view of common people, Dz-gong, who did not accept the reward money, was good; and Dz-lu, who accepted the cow was not as good. Who would have known that Confucius praised Dz-lu instead and scolded Dz-gong? From this we can see that those who practice kind deeds must not only look at the present outcome, but should also consider the act's effect in the long run. One should not only consider one's own gain and loss, but should look to see the impact made on the public. What we do right now may be good, but with passing years it may inflict harm upon others. Therefore, what seems like goodness may in fact be the opposite, and what appears to be the opposite of goodness, may someday turn out to be goodness done after all.



[Liao-Fan]: There are other examples of what appears to be goodness but actually is not. For example:

[Narrator]: There are many things that people ought to do, but sometimes these things prove to be better left undone. Forgiveness is a virtue, but it cannot be used without reason and wisdom. If we easily forgive and release a criminal when he has not repented and reformed, we may be letting loose a threat to society, causing more harm than good. In this case, forgiveness would be improper, and the man would be best left in his cell.



【了凡】：他如非義之義。非禮之禮。非信之信。非慈之慈。皆當抉擇。 【譬如壞人，可以不必寬放他，有人寬放他，這事情不能說不是義；但是寬放了這個壞人，反而使他的膽子更大，壞事做得更多；結果旁人受害，自己也犯罪；倒不如不要寬放他，給他儆戒，使他不再犯罪的好，不寬放他，是非義，使這個人不再犯罪，是義，這就叫做非義之義。 禮貌是人人應該有的，但是要有分寸，用禮貌對待人，是禮；但若是過份，反而使人驕傲起來，就成為非禮了，這就叫做非禮之禮。 信用雖要緊，但是也要看狀況，譬如：顧全小的信用，是信；要顧全小信，卻誤了大事；反而使得大信，不能顧全，此變成非信了，這就叫做非信之信。 愛人本來是慈；但是因為過份的慈愛，反而使人膽子變大，闖出大禍，那就變成不慈了，這就叫做非慈之慈。這些問題，都應該細細地加以判斷，分別清楚。】

[Liao-Fan]: Everyone ought to have manners, but they should be carried out with good measure. Overdoing your courtesy to others can result in making them proud and arrogant. In this case, it would not be a good thing. Keeping to one's word is a virtue, but if one causes bigger trouble through keeping a small promise, then that would be considered improper also. Being loving and compassionate is a wonderful trait, but if compassion is carried out by allowing anything to be done, then the spoiled person would be daring and unrestrained, causing greater harm and trouble in the future. This would be most unmerciful. These are all examples of what appears to be goodness but actually is not, and should be thoroughly contemplated.



【了凡】：何謂偏正。昔呂文懿公初辭相位。歸故里。海內仰之。如泰山北斗。有一鄉人。醉而詈之。呂公不動。謂其僕曰。（「泰山」：位於山東省，中國本部最高的山。「北斗」：北極星） 【什麼叫做偏正呢？從前明朝的宰相呂文懿公剛才辭掉宰相的官位，回到家鄉來，因為他做官清廉，公正，全國的人都敬佩他，就像是群山拱衛著泰山，眾星環繞著北斗星一樣。獨獨有一個鄉下人，喝醉酒後，罵呂公。但是呂公並沒有因為被他罵而生氣，並向自己的用人說：】

[Liao-Fan]: What is improper goodness and proper goodness? In the Ming Dynasty, there once was a prime minister named Wen-yi Lyu, who was a just and lawful man. When he grew old, he retired to his hometown where he was loved and respected by all the people. Once, a drunken villager went to his home and proceeded to insult him. Mr. Lyu was not angered by his words but instead told his servant:



【呂文懿公】：醉者勿與較也。 【這個人喝酒醉了，不要和他計較。】

[Mr. Lyu]: This man is drunk; let's not give him a hard time.



【了凡】：閉門謝之。逾年。其人犯死刑入獄。（「逾」：過了） 【呂公就關了門，不理睬他。過了一年，這個人犯了死罪入獄，】

[Liao-Fan]: With this, he closed the door and ignored the onslaught of insults. A year later, the same man committed a grave crime and was sent to jail with the death sentence. Upon hearing this, Mr. Lyu said with great remorse:



【呂文懿公】：呂公始悔之曰。使當時稍與計較。送公家責治。可以小懲而大戒。吾當時只欲存心於厚。不謂養成其惡。以至於此。此以善心而行惡事者也。 【呂公方才懊悔的講：若是當時同他計較，將他送到官府治罪，可以藉小懲罰而收到大儆戒的效果，他就不至於犯下死罪了，我當時只想心存厚道，所以就輕輕放過他；那知道，反而養成他天不怕地不怕的亡命之徒的惡性。他以為就算是罵宰相，也沒什麼大不了，一直到犯下死罪，送了性命。這就是存善心，反倒做了惡事的一個例子。】

[Mr. Lyu]: If I had taken him to the authorities for punishment that day when he came to insult me, perhaps this would not have happened. A little discipline then could have prevented the great harm done now, and might have saved him from certain death. At that time, I was only thinking of being kind, and unknowingly nurtured a daring and outrageous character. Since nothing came from his deed of insulting a prime minister, he grew bold and went on committing the crimes which later brought him the death penalty.



【了凡】：又有以惡心而行善事者。 【也有存了惡心，倒反而做了善事的例子。】

[Liao-Fan]: This is an example of doing something bad while having good intentions.



【了凡】：如某家大富。值歲荒。窮民白晝搶粟於市。告之縣。縣不理。窮民愈肆。遂私執而困辱之。眾始定。不然幾亂矣。故善者為正。惡者為偏。人皆知之。其以善心而行惡事者。正中偏也。以惡心而行善事者。偏中正也。（「粟」：米） 【像有一個大富人家，碰到荒年，窮人大白天在市場上搶米；這個大富人家，便告到縣官那裏；縣官偏偏又不受理這個案子，窮人因此膽子更大，愈加放肆橫行了。於是這個大富人家就私底下把搶米的人捉起來關，出他的醜，那些搶米的人，怕這大富人家捉人，反倒安定下來，不再搶了。若不是因為這樣，市面上幾乎大亂了。所以善是正，惡是偏，這是大家都知道的。但是也有存善心，反倒做了惡事的例子。 這是存心雖正，結果變成偏，只可稱做正中的偏；不過也有存惡心，反倒做了善事的例子，這是存心雖是偏，結果反成正，只可稱做偏中的正；】

[Liao-Fan]: There is also an example of those who did good when they in fact intended otherwise. Once, a famine ravished the land, and people stole food from others in broad daylight. A rich family reported their stolen losses from the marketplace to the authorities, but the government did not want to get involved, and did nothing to stop the people. Eventually, the people grew more daring and chaos was imminent. So, the rich family took the law into their own hands and proceeded to catch and punish those who stole from them. In this way, peace returned to the land and the people stole no more from one another. It was with selfish intentions that the rich family acted, but the result of their deeds actually did everyone a great benefit. Therefore, we all know that goodness is proper, and evil is improper; but remember that there are cases where deeds done out of good intention resulted in evil, and deeds done with evil intentions resulted in good.



[Narrator]: This is saying that although the intention was proper, it resulted in the improper, and can only be said as the 'improper within the proper'. However, there is also the case when the improper was intended but resulted in the proper. This is called the 'proper within the improper'.



【了凡】：不可不知也。 【這種道理大家不可不知道。】

[Liao-Fan]: Everyone ought to know and understand this.



【了凡】：何謂半滿。易曰。 【怎樣叫做半滿的善呢？易經上說：】

[Liao-Fan]: What is half goodness and full goodness? In the I Ching, Book of Change it is said:





善不積。不足以成名。惡不積。不足以滅身。 【一個人不積善，不會成就好的名譽；不積惡，則不會有殺身的大禍。】

[Narrator]: When a person does not accumulate kind deeds, he or she will not attain good fortune. When one does not accumulate evil deeds, he or she will not bring about great adversity.



書曰。商罪貫盈。如貯物於器。勤而積之。則滿。懈而不積。則不滿。此一說也。（「商」：商朝。「貫」：穿） 【書經上說：商朝的罪孽，像穿的一串錢那麼滿；就彷彿收藏東西裝滿了一個容器裏一樣。 如果你很勤奮的，天天去儲積，那麼終有一天就會積滿。商朝由開國一直到紂王，它的過失罪惡，到此時便積滿了，因此迅速亡國。如果懶惰些，不去收藏積存，那就不會滿。 所說的積善積惡，也像儲存東西一樣，這是講半善滿善的一種說法。】

[Liao-Fan]: The accumulation of kind and evil deeds greatly determines our future. If we are diligent in doing kind deeds, it is like collecting things in a container, and with diligence, it will soon be full, and we will have our reward of good fortune. If we are eager in the accumulation of evil deeds and gather that with great diligence, then the container of evil will soon be full and disasters will surely befall. If we are somewhat lazy in our collecting, either in kindness or evil, then the container will be left half filled, and neither good fortune nor adversity will come swiftly. This is one explanation of half goodness and full goodness.



【了凡】：昔有某氏女入寺。欲施而無財。止有錢二文。捐而與之。主席者親為懺悔。及後入宮富貴。攜數千金入寺捨之。主僧惟令其徒回向而己。因問曰。（「主席」：主僧。「徒」：弟子） 【從前有一戶人家的女子，到佛寺裡去，想要送些錢給寺裡，可惜身上沒有多的錢，只有兩文錢，就拿來布施給和尚。而寺裡的首席和尚，竟然親自替她在佛前迴向，求懺悔滅罪。後來這位女子進了皇宮做了貴妃，富貴之後，便帶了幾千兩的銀子來寺裡布施。但是這位主僧，卻只是叫他的徒弟，替那個女子迴向罷了，那個女子不懂前後兩次的布施，為什麼待遇差別如此之大？就問主僧說：】

[Liao-Fan]: Once there was a poor lady who went to visit a Buddhist temple, and wished to make a donation. However, she was so poor that she had only two cents, so she gave these to a monk. To her surprise, the temple's abbot himself came forth to help her repent for past offenses and dedicate her merits in front of the Buddha. Later on, the same lady was chosen to enter the imperial palace and became a concubine to the emperor. Clad in her riches, the lady once again went to the temple to donate, this time bringing thousands of silver pieces to give. To her dismay, the abbot only sent his disciple to help her dedicate her merits. The lady did not understand, and so questioned the abbot:



【女士】：吾前施錢二文。師親為懺悔。今施數千金。而師不回向。何也。 【我從前不過布施兩文錢，師父就親自替我懺悔。現在我布施了幾千兩銀子，而師父不替我迴向，不知是什麼道理？】

[Lady]: In the past, I only gave two cents in donation, and the Abbot personally helped me repent; today I come with great wealth to give, and the Abbot will not help me perform my dedication, why is it so?



【了凡】：曰。 【主僧回答她說：】

[Liao-Fan]: The abbot answered her saying:



【住持】：前者物雖薄。而施心甚真。非老僧親懺。不足報德。今物雖厚。而施心不若前日之切。令人代懺足矣。 【從前布施的銀子雖然少，但是你布施的心，很真切虔誠，所以非我老和尚親自替你懺悔，便不足以報答你布施的功德；現在布施的錢雖然多，但是你布施的心，不像從前真切，所以叫人代你懺悔，也就夠了。】

[Abbot]: Though the money you gave in the past was scant, it came from a true and sincere heart, and it was necessary for me to repay your sincerity by personally performing your dedications. Today, although your donation is manifolds more, the heart of giving is not quite as true and sincere as before. Therefore, it is fitting and enough that my disciple perform your dedications for you.



【了凡】：此千金為半。而二文為滿也。 【這就是幾千兩銀子的布施，只算是半善；而兩文錢的布施，卻算是滿善，道理在此。】

[Liao-Fan]: This is the example of how thousands of silver pieces are only considered as half goodness, and two cents as full.



【了凡】：鍾離授丹於呂祖。點鐵為金。可以濟世。呂問曰。（「鍾離」：漢朝人，後來成仙。「呂祖」：呂洞賓，後來跟鍾離去陜西終南山修行得道） 【又漢朝人鍾離把他鍊丹的方法，傳給呂洞賓，用丹點在鐵上，就能變成黃金，可拿來救濟世上的窮人。呂洞賓問鍾離說：】

[Liao-Fan]: Another example is of Li Jung, an immortal of the Han Dynasty. He was teaching his student, Dong-bing Lyu, the art of transforming steel into gold. They would use this gold to help the poor. Dong-bing asked his teacher:



【呂洞賓】：終變否。 【變了金，到底會不會再變回鐵呢？】

[Dong-bing]: Will the gold ever change back to steel again?



【了凡】：曰。 【鍾離回答說：】

[Liao-Fan]: Li Jung answered him saying:



【鐘離】：五百年後，當復本質。 【五百年以後，仍舊要變回原來的鐵。】

[Li Jung]: After five hundred years, it will return to its original form.



【了凡】：呂曰。 【呂洞賓又說：】

[Liao-Fan]: Dong-bing then said:



【呂洞賓】：如此則害五百年後人矣。吾不願為也。 【像這樣就會害了五百年以後的人，我不願意做這樣的事情。】

[Mr. Lyu]: In this case, I don't want to learn this art, it will harm those who possess the gold five hundred years from now.



【了凡】：曰。 【鍾離教呂洞賓點鐵成金，不過是試試他的心而已。現在知道呂洞賓存心善良，所以對他說：】

[Liao-Fan]: In actuality, Li Jung was only testing the goodness of his student's heart, and happy with the results, he said:



【鐘離】：修仙要積三千功行。汝此一言。三千功行已滿矣。 【修仙要積滿三千件功德，聽你這句話，你的三千件功德，已經做圓滿了。】

[Li Jung]: To become an immortal, one must complete three thousand virtuous deeds. What you have just said came from a truly kind heart: your three thousand deeds are fulfilled!



【了凡】：此又一說也。 【這是半善滿善的又一種講法。】

[Liao-Fan]: This was another example of half goodness and whole goodness.



【了凡】：又為善而心不著善。則隨所成就。皆得圓滿。心著於善。雖終身勤勵。止於半善而已。 【一個人做善事，而內心不可叨念，彷彿自己做了一件不得了的善事；能夠這樣，那麼就隨便你所做的任何善事，都能夠成功而且圓滿。若是做了件善事，這個心就牢記在這件善事上；雖然一生都很勤勉的做善事，也只不過是半善而已。】

[Liao-Fan]: When we perform a kind deed, it is best if we can do it out of our innermost sincerity, not seeking rewards or noting in our minds how much we have done. If we practice thus, then all our good deeds will reach fulfillment and success. If, instead, we always think of the deeds we have performed, looking for a reward of some kind, then no matter how diligently we practice in an entire lifetime, the deeds will still be considered as half goodness.



譬如以財濟人。內不見己。外不見人。中不見所施之物。是謂三輪體空。是謂一心清淨。則斗粟可以種無涯之福。一文可以消千劫之罪。 【譬如拿錢去救濟人，要內不見布施的我，外不見受布施的人，中不見布施的錢，這纔叫做三輪體空，也叫做一心清淨。如果能夠這樣的布施，縱使布施不過一斗米，也可以種下無邊無涯的福了；即使布施一文錢，也可以消除一千劫所造的罪了。】

[Narrator]: For example, when we donate money to the poor, we can practice what is called 'pure donation'. In this type of giving, we do not linger on the thought of 'I', who is giving; or dwell on the importance of the object I am giving away; or think of who the receiver is. We are simply giving, and it is out of true sincerity and respect. When we give with 'pure donation', then one dou of rice can bring boundless fortune, and the merit from giving one cent can wipe away the sins from a thousand kalpas.



【了凡】：倘此心未忘。雖黃金萬鎰。福不滿也。此又一說也。（「鎰」：二十兩） 【如果這個心，不能夠忘掉所做的善事；雖然用了二十萬兩黃金去救濟別人，還是不能夠得到圓滿的福。這又是一種說法。】

[Liao-Fan]: If we always keep in mind the good we have done, and expect rewards for our actions, then even a donation of two hundred thousand gold pieces would still not bear us the reward of a fully good fortune. This is another way of explaining half goodness and full goodness.



【了凡】：何謂大小。昔衛仲達為館職。被攝至冥司。主者命吏呈善惡二錄。比至。則惡錄盈庭。其善錄一軸。僅如筯而已。索秤稱之。則盈庭者反輕。而如筯者反重。仲達曰。（「館」：機關，過去翰林院，常稱做翰林館。「攝」：引、捉。「冥司」：陰間。「錄」：冊子。「庭」：堂前，俗稱天井。「軸」：捲。「筯」：筷子） 【怎麼叫做大善小善呢？從前有一個人，叫做衛仲達，在翰林院裏做官，有一次被鬼卒把他的魂引到了陰間。陰間的主審判官，吩咐手下的書辦，把他在陽間所做的善事、惡事兩種冊子送上來。等冊子送到一看，他的惡事冊子，多得竟攤滿了一院子；而善事的冊子，只不過像一支筷子那樣小罷了。主審官又吩咐拿秤來秤秤看，那攤滿院子的惡冊子反而比較輕，而像一支筷子那樣小捲的善冊子反而比較重。衛仲達就問說：】

[Liao-Fan]: What is big goodness and small goodness? Once there was a high ranking official named Jung-da Wei, who was led into the spirit world to be judged for his good and bad deeds. The judge there ordered for his records of good and evil to be brought out. When the records arrived, Jung-da was astounded at the courtyard full of his bad records, and at the single scroll which contained his good deeds. The official then ordered for the two to be weighed on the scale. Surprisingly, the bad records which had filled the courtyard were lighter than the single scroll of good deeds, which was only as thin as a chopstick. Jung-da asked the judge:



【仲達】：某年未四十。安得過惡如是多乎。（「某」：自稱） 【我年紀還不到四十歲，那會犯了這麼多的過失罪惡呢？】

[Jung-da]: I'm barely forty years old, how could I have committed so many wrongdoings?



【了凡】：曰。 【主審官說：】

[Liao-Fan]: The judge answered him, saying:



【判官】：一念不正即是。不待犯也。 【只要一個念頭不正，就是罪惡，不必等到你去犯，譬如看見女色，動了壞念頭，那就是犯過。】

[Judge]: When you give rise to a single thought that is improper, it is considered a bad offense there and then, it does not have to be carried out through action to be counted as a wrong. For example, when you see a pretty lady and give rise to improper thoughts, that is considered an offense.



【了凡】：因問軸中所書何事。曰。 【因此，衛仲達就問這善冊子裡記的是什麼。主審官說：】

[Liao-Fan]: Jung-da then asked him what was recorded in the single scroll of good deeds which outweighed the evil deeds. The judge replied:



【判官】：朝廷嘗興大工。修三山石橋。君上疏諫之。此疏稿也。（「三山」：福建省福州府，過去叫三山。「疏」：奏章） 【皇帝有一次曾想要興建大工程，修三山地方的石橋。你上奏勸皇帝不要修，免得勞民傷財，這就是你的奏章底稿。】

[Judge]: Once the Emperor planned to build a great stone bridge, and you proposed against the project due to the hardship and toil it would cause the tens and thousands of people needed for the work. This is a copy of your proposal to the Emperor.



【了凡】：仲達曰。 【衛仲達說：】

[Liao-Fan]: Jung-da said:



【仲達】：某雖言。朝廷不從。於事無補。而能有如是之力。 【我雖然講過，但是皇帝不聽，還是動工了，對那件事情的進行，並沒有發生作用，這份疏表怎麼還能有這樣大的力量呢？】

[Jung-da]: I did make the proposal, but the Emperor dismissed it and began the project anyway. My proposal had no effect on the matter at all, how can it bear so much weight against my numerous offenses?



【了凡】：曰。 【主審官說：】

[Liao-Fan]: The judge replied:



【判官】：朝廷雖不從。君之一念。已在萬民。向使聽從。善力更大矣。 【皇帝雖然沒有聽你的建議，但是你這個念頭，目的是要使千萬百姓免去勞役；倘使皇帝聽你的，那善的力量就更大了哩！】

[Judge]: Although the Emperor did not take your suggestion, that one thought of kindness you bore for the tens and thousands of people was very great. If the Emperor had listened to you, then the good performed would be even greater.



【了凡】：故志在天下國家。則善雖少而大。苟在一身。雖多亦小。 【所以立志做善事，目的在利益天下國家百姓，那麼善事縱然小，功德卻很大。假使只為了利益自己一個人，那麼善事雖然多，功德卻很小。】

[Liao-Fan]: Therefore, when one is determined to do good for the benefit of all people, then a small deed can reap great merits. If one thinks only about benefiting oneself, then even if many deeds of kindness are performed, the merit would still be small.



【了凡】：何謂難易。先儒謂 【怎麼叫做難行易行的善呢？從前有學問的讀書人，都說：】

[Liao-Fan]: What is difficult goodness and easy goodness? The knowledgeable scholars of the past used to say:



【先儒】：克己須從難克處克將去。 【克制自己的私欲，要從難除去的地方先除起。】

[Scholar]: When one wishes to conquer one's greed and desires, one should start with the most difficult to overcome.



【了凡】：夫子論為仁。亦曰先難。必如江西舒翁。捨二年僅得之束修。代償官銀。而全人夫婦。（「束修」：薪水） 【孔子的弟子樊遲，問孔子怎樣叫作仁？孔子也說，先要從難的地方下工夫。 孔子所說的難，也就是除掉私心；並應該先從最難做，最難克除的地方做起。一定要像江西的一位舒老先生，他在別人家教書，把兩年所僅得的薪水，幫助一戶窮人，還了他們所欠公家的錢，而免除他們夫婦被拆散的悲劇。】

[Liao-Fan]: Fan-chr, a student of Confucius, once asked his teacher how to cultivate one's humanity to its fullest. Confucius replied, "Start with what's most difficult to practice". What Confucius meant by the most difficult, was to sever the selfish mind, and one should practice that by conquering what is most difficult for oneself to conquer. We should practice like the old teacher, Mr. Su of Chiangshi, who gave two years worth of salary to a poor family who owed money to the government. Thus he saved them from being torn apart should the husband be taken to prison.



【了凡】：與邯鄲張翁。 【又像河北邯鄲縣的張老先生，】

[Liao-Fan]: Another example is Mr. Jang from Her-bei:





[Narrator]: Mr. Jang saw an extremely poor man who had to mortgage his wife and child, and had no money for their redemption. If he was unable to pay for their return, the mother and child could both lose their lives.



【了凡】：捨十年所積之錢。代完贖銀。而活人妻子。 【看到一個窮人，把妻兒抵押了，錢也用了；若是沒有錢去贖回，恐怕妻兒都要活不成了。於是就捨棄他十年的積蓄，替這個窮人贖回他的妻兒。】

[Liao-Fan]: Therefore, Mr. Jang gave his ten years of savings to the poor man so the family could be reunited.





皆所謂難捨處能捨也。 【像舒老先生，張老先生，都是在最難處，旁人不容易捨的，他們竟然能夠捨得啊！】

[Narrator]: Such examples as Mr. Su and Mr. Jang are rare, for they have given what is most difficult to give, and what others could not sacrifice, they did so willingly.



【了凡】：如鎮江靳翁。雖年老無子。不忍以幼女為妾。而還之鄰。 【又像江蘇省鎮江的一位靳老先生，雖然年老沒有兒子，他的窮鄰居，願意把一個年輕的女兒給他做妾，願能為他生一個兒子。但是這位靳老先生不忍心誤了她的青春，還是拒絕了，就把這女子送還鄰居。】

[Liao-Fan]: Another example is Mr. Jin from Chiangsu Province. He was old and without any sons, so his neighbor offered their young daughter in marriage to him, to give him descendants to carry on his lineage. But Mr. Jin could not bear to ruin the otherwise bright and long future of this young girl, and so refused the offer and sent her back home.



此難忍處能忍也。故天降之福亦厚。 【這又是很難忍處，而能夠忍得住的事呀！所以上天賜給他們這幾位老先生的福，也特別的豐厚。】

[Narrator]: This is another example of being able to overcome what is most difficult to conquer in oneself. Therefore, the heavens showered down fortune which was especially good for these three old men.



【了凡】：凡有財有勢者。其立德皆易。易而不為。是為自暴。貧賤作福皆難。難而能為。斯可貴耳。（「自暴」：自己糟蹋自己） 【凡是有財有勢的人要立些功德，比平常人來得容易，但是容易做，卻不肯做，那就叫做自暴自棄了；而沒錢沒勢的窮人，要做些福，都會有很大的因難，難做到而能做到，這才真是可貴啊！】

[Liao-Fan]: It is easier to accumulate merit and virtue for those who have money and power than for those who are poor. But if one refuses to cultivate kindness even when it's easy and when one has the chance to do so, then it would truly be a shame. For those who are poor and without prestige, doing kind things for others is a great difficulty; but if in this difficulty one can still manage to help others, then it is a great virtue, and the merits gained would be boundless.



【了凡】：隨緣濟眾。其類至繁。約言其綱。大約有十。第一與人為善。 【我們為人處事，應該遇到機緣，就去做救濟眾人的事。不過救濟眾人，也不是容易的事，救濟眾人的種類很多，簡單的說，它的重要項目，大約有十種： 第一、是與人為善。】

[Liao-Fan]: In being a moral person and dealing with affairs, we should help others whenever the opportunity presents itself. You should know that helping others is not such an easy task, and that there are many ways to do it. In short, the ways of helping others can be simplified into ten important categories. The first is 'supporting the practice of kindness':

[Narrator]: When we see people trying to do a little kindness, we should assist them in their deeds and help their kindness grow. When we see others who wish to do good but cannot accomplish it on their own, we should lend a hand and help them succeed. This is the way we can cultivate 'supporting the practice of kindness'.



【了凡】：第二愛敬存心。 【第二、是愛敬存心。就是對比我學問好，年紀大，輩份高的人，都應該心存敬重。而對比我年紀小，輩份低，景況窮的人，都該要心存愛護。】

[Liao-Fan]: The second category is 'harboring love and respect':



[Narrator]: We should harbor respect towards those who are more knowledgeable, older, or of higher status than we are. For those who are younger, less fortunate, or of lower status, we should harbor a mind of loving care.



【了凡】：第三成人之美。 【第三、是成人之美。譬如一個人，要做件好事，尚未決定，則應該勸他盡心盡力去做。別人做善事時，遇到了阻礙；不能成功，應想方法，指引他，勸導他使得他成功；而不可生嫉妒心去破壞他。】

[Liao-Fan]: The third category is 'helping others succeed':



[Narrator]: When we see a person who is considering whether or not to do a good deed, we should persuade him to put all his effort into doing it. When others meet with difficulties in practicing kindness, we should help think of ways to overcome the difficulty and guide them to success. We must not be jealous at the accomplishments of others, nor try to sabotage their good acts.



【了凡】：第四勸人為善。 【第四、是勸人為善。碰到做惡的人，要勸他做惡絕對有苦報，惡事萬萬做不得。碰到不肯為善，或只肯做些小善的人，就要勸他行善絕對有好報，善事不但要做，而且還要做得多。做得大。】

[Liao-Fan]: The fourth category is 'persuading others to practice kindness':

[Narrator]: When we meet a person who is doing evil, we should tell him that doing evil will only result in great suffering and painful retribution, and that he should avoid doing so at all costs. We should tell people who refuse to practice kindness or are only willing to practice a little kindness, that doing kind deeds will definitely have its rewards, and that kindness not only has to be cultivated, but must be cultivated constantly and on a large scale.



【了凡】：第五救人危急。 【第五、是救人危急。一般人大多喜歡錦上添花，而缺乏雪中送炭的精神；而當遇到他人最危險、最困難、最緊急的關頭；能及時向他伸出援手，拉他一把，出錢出力幫他解決危急困境，可以說是功德無童，但是不可以引以為傲！】

[Liao-Fan]: The fifth category is 'helping those in desperate need':

[Narrator]: Most people tend to give when there is no need to give and refuse to give when there really is a need. When we meet people who are in great difficulties, emergencies, or dangers, we should lend them a hand and help in whatever way we can to bring them out of their difficult times. The merits accrued from helping others in times of desperate need are boundless indeed. However, one should not become proud and conceited for doing such deeds.



【了凡】：第六興建大利。 【第六、是興建大利。有大利益的事情，自然要有大力量的人，才能做到，一個人既然有大力量，自然應該做些大利益的事情，以利益大眾。例如，修築水利系統、救濟大災害等等。但是沒有大力量的人，也可以做到的。譬如，發現河堤上有個小洞，水從洞裡冒出，只要用些泥土、小石，將小洞塞住，這堤防就可以保住，而防止了水災的發生。事情雖然小，但這種功效也是不可忽視的。】

[Liao-Fan]: The sixth category is 'developing public projects for the greater benefit of the people':

[Narrator]: Projects which will bring great benefit to the public usually have to be performed by those with great influence and power. If a person has this capacity, such as rebuilding the water system or assisting a disaster area, then he ought to do it for the benefit of the general public. Those without such influence and power can do great deeds, too. For example, when one sees a small leak in the dam, one can use pebbles and dirt to stop the water and prevent disastrous flooding. Though this act may be small, the effect will not go unnoticed.



【了凡】：第七捨財作福。 【第七、是捨財作福。俗語說：人為財死，世人的心總愛錢財，求財都來不及，還願意去捨財濟助他人嗎？因此，能捨財去消除別人的災難，解決他人的危急；對一個常人而言，已不簡單，對窮人來說，則更加了不起。如按因果來講，「捨得，捨得，有捨才有得。」「捨不得，捨不得，不捨就不得。」；做一分善事就會有一分福報，所以不必憂愁我們會因為捨財救人，而使自己的生活陷於絕路。】

[Liao-Fan]: The seventh category is 'giving through donation':

[Narrator]: People of this world love, seek, and even die for money. Who is actually willing to help others by giving their own money away? When we recognize the difficulty involved in donation, we can come to appreciate the rarity of the man who is willing to give for the purpose of helping others in need. He is an even greater man in the eyes of the poor. According to the law of cause and effect, 'those who give will in turn receive', and 'those who refuse to give will not receive'. When we cultivate one share of kindness, we will receive one share of fortune, there is no need to worry about having nothing left when we give to help others.



【了凡】：第八護持正法。 【第八、是護持正法。這種法，就是指各種宗教的法。宗教有正，有邪，法也有正，有邪，邪教的邪法最害人心，自然應該禁止。而具有正知正見的佛法，是最容易勸導人心，挽回善良風俗的。若是有人破壞，一定要用全力保護維持，不可讓他破壞。】

[Liao-Fan]: The eighth category is 'protecting the proper teachings':

[Narrator]: This is referring to the teachings of different religions. We must be able to differentiate between proper religions and deviant religions, and between proper teachings and deviant teachings. The teachings of deviant religions do great harm to people's minds and hearts, and naturally should be abolished. On the other hand, teachings with proper wisdom and views, such as that of Buddhism, which promotes kindness and goodness in society, should be supported. If one happens to see others in the act of destroying such proper teachings, one must put forth a complete effort to protect and uphold these teachings.



【了凡】：第九敬重尊長。 【第九、是敬重尊長。凡是學問深，見識好，職位高，輩份大，年紀老的人，都稱為尊長。自己都應該敬重，不可看輕他們。】

[Liao-Fan]: The ninth category is 'respecting our elders':

[Narrator]: Anyone who is deeply learned, knowledgeable, has high prestige, or is older than us is considered to be an elder, and should be highly regarded and respected.



【了凡】：第十愛惜物命。 【第十、是愛惜物命。凡是有性命的東西，雖然像螞蟻那樣小；也是有知覺的，曉得痛苦，並且也會貪生怕死。應該要哀憐它們，怎可以亂殺亂吃呢？有人常說：這些東雨，本來就是要給人吃的。這話是最不通的，而且都是貪吃的人所造出來的話。】

[Liao-Fan]: The tenth category is 'loving and cherishing all living things':



[Narrator]: We should feel sympathy for all living creatures, even the tiny ants, who know of suffering and are afraid to die. How can we kill and eat living beings and not feel the least sorry? Some people even say that these things were meant for human consumption, but there is no logic in this argument, and it is only an excuse for those who desire meat.

[Liao-Fan]: I have only explained the above ten categories in summary, now I will explain each in detail and example:



【了凡】：何謂與人為善。 昔舜在雷澤。見漁者皆取深潭厚澤。而老弱則漁於急流淺灘之中。惻然哀之。往而漁焉。見爭者。皆匿其過而不談。見有讓者。則揄揚而取法之。朞年。皆以深潭厚澤相讓矣。（「雷澤」：一個澤的名稱，在山東省。「惻然」：悲傷。「揄揚」：稱讚宣揚。「朞年」：滿一年） 【以上所講的十種，只是大概的說明，下面是分別舉例比喻：什麼叫做與人善呢？從前虞朝的舜，在他還沒有做君主之前，在雷澤湖邊看見年輕力壯的漁夫，都揀湖水深處去抓魚；而那些年老體弱的漁夫，都在水流得急而且水較淺的地方抓。 水流急，魚停不住，淺灘水少，魚也比較少，不比水深的地方，魚都在那裡游來游去，較容易抓。那些年輕力壯的漁夫，把好的地方都佔去了。 舜看見這種情形，心裡面悲傷哀憐他們。就想了一個方法，他自己也去參加捉魚，看見那些喜歡搶奪的人，就把他們的過失，掩蓋起來，而且也不對外講；看見那些比較謙讓的漁夫，便到處稱讚他們，拿他們作榜樣，並且學習他們謙讓的模樣。像這樣，舜抓了一年的魚，大家都把水深魚多的地方讓出來了。】

[Liao-Fan]: What is meant by "supporting the practice of kindness"? In the Yu Dynasty, there once was an emperor by the name of Shwun. One day, before he became emperor, Shwun was watching some fishermen on Lake Lei-ze. He noticed that all the younger and stronger fishermen took the spots where the water was deep and the fish were abundant, while the older and weaker fishermen were left with the rapids and shallow water, where there were very few fish. When Shwun saw this situation, he felt sympathy for the older and weaker fishermen, and thought of a way turn the situation around. He decided to join in the fishing party to set an example for the others. Whenever he saw fishermen plunder good fishing spots, he would conceal their faults and never even spoke of that their selfishness. When he saw those who were humble and yielding, he praised them everywhere he went and even followed their humble and polite ways. Shwun stayed and fished like this for a whole year until the other fishermen got into the habit of yielding good fishing spots to others.

[Narrator]: This story of Shwun is only an example to show how a person influences others through his actions, and not through his speech. It is not meant to encourage people to fish, because fishing is an act of killing. Please refrain from sports which take the lives of others.





【了凡】：夫以舜之明哲。豈不能出一言教眾人哉。乃不以言教而以身轉之。此良工苦心也。 【舜的故事，不過是用來勸化人，不可誤解是勸人抓魚。要知道抓魚是犯殺生的罪孽，千萬不可以做啊！那麼像舜那樣明白聰明的聖人，那有不能說幾句中肯的話，來教化眾人，而一定要親自參與呢？要曉得舜不用言語來教化眾人，而是拿自己做榜樣，使人見了，感覺漸愧而改變自己的自私心理，這真是一個用心良苦的人，所費的苦心啊！】

[Liao-Fan]: A wise and intelligent man such as Shwun could have easily influenced others with a few words of advice. Why didn't he just say something instead of personally joining the gathering? You should understand that Shwun didn't want to use words, but preferred to set an example for others through his own actions. Shwun wanted those fishermen to feel ashamed of their own selfish behavior and change on their own accord. This really shows how deep and sincere Shwun's wish was for others to practice kindness.



【了凡】：吾輩處末世。勿以己之長而蓋人。勿以己之善而形人。勿以己之多能而困人。收斂才智。若無若虛。見人過失。且涵容而掩覆之。一則令其可改。一則令其有所顧忌而不敢縱。見人有微長可取。小善可錄。翻然舍己而從之。且為艷稱而廣述之。凡日用間。發一言。行一事。全不為自己起念。全是為物立則。此大人天下為公之度也。（「形」：比。「困」：為難。「艷稱」：稱讚得很好聽。「則」：規則、典範） 【我們生在這個人心風俗敗壞，末世的時代，做人很不容易；因此，旁人有不如我的地方，不可以把自己的長處，去蓋過旁人？旁人有不善的事情，不可以把自己的善，來和別人比較。別人能力不及我，不可以把自己有的能力，來為難別人。自己縱然有才幹聰明，也要收斂起來，不可以外露炫耀，應該像是沒有聰明才幹一樣。要看聰明才幹，都是虛的、假的一般。 看到別人有過失，姑且替他包含掩蓋。像這樣，一方面可以使他有改過自新的機會，另一方面可以使他有所顧忌而不敢放肆。若是扯破面皮，他就沒有顧忌了。 看到旁人有些小的長處，可以學的，或有小的善心善事，可以記的；都應該立刻翻轉過來，放下自己的主見，學他的長處；並且稱讚他，替他廣為傳揚。一個人在平常生活中，不論講句話或是做件事，全不可為自己，發起一種自私自利的念頭；而要全為了社會大眾設想，立出一種規則來，使大眾可以通行遵守，這才是一位偉大的人物，把天下所有的一切，都看做是公而不是私的度量呢！】

[Liao-Fan]: In today's era of low morality, social breakdown, and loss of proper thinking, it is most difficult to find a good standard of behavior. Therefore, when those around us have shortcomings, we should not use our good points to highlight their deficiencies. When the other person is unkind, we should not use our kindness to measure or compare ourselves to them. When others are not as capable as we are, we should not purposely surpass them with our abilities. Even when we are intelligent and competent, these skills should be kept hidden and not boasted of. Instead, we should behave even more humbly than ever. We should look upon our skills and abilities as unimportant, false, and unreal. When someone makes a mistake, we should tolerate it and conceal it, giving them a chance to reform without losing their self-respect. When we let the person keep his dignity, he will be even more careful of his actions in the future. When we see strengths and kindness in others, we should learn from them, praise them, and make their goodness known to others. In daily life, we should refrain from speaking and acting with selfish intentions, but instead seek to benefit society and the public. We can make beneficial laws and regulations for the public to follow. These are the qualities of a great man, since he thinks of the public welfare as more important than his own.



【了凡】：何謂愛敬存心。君子與小人。就形跡觀。常易相混。惟一點存心處。則善惡懸絕。判然如黑白之相反。故曰。（「形跡」：外貌。「懸絕」：相去很遠。「判然」：大不相同） 【什麼叫做愛敬存心呢？君子與小人，從外貌來看，常常容易混淆，分不出真假。因為小人會裝假仁假義，冒充君子。不過這一點存心，君子是善，小人是惡，彼此相去很遠，他們的分別，就像黑白兩種顏色，絕對相反不同。所以孟子說：】

[Liao-Fan]: What is meant by "harboring love and respect for others"? Sometimes it is hard to tell from appearance whether a person is a gentleman or a scoundrel, since scoundrels can pretend to be gentlemen. The difference lies in their intentions: A gentleman's intentions are good, and a scoundrel's intentions are wicked. There is a great distance between the two, and they are as different as black and white. Mencius has said,



【孟子】：君子所以異於人者。以其存心也。 【君子所以與常人不同的地方，就是他們的存心啊！】

[Mencius]: The difference between gentlemen and common people lies in their intentions.



【了凡】：君子所存之心。只是愛人敬人之心。蓋人有親疏貴賤。有智愚賢不肖。萬品不齊。皆吾同胞。皆吾一體。孰非當敬愛者。愛敬眾人。即是愛敬聖賢。能通眾人之志。即是通聖賢之志。何者。（「疏」：遠，不親近。「品」：類） 【君子所存的心，只有愛人敬人的心。因為人雖然有親近的，疏遠的，有尊貴的，有低微的，有聰明的，有愚笨的，有道德的，有下流的，千千萬萬不同的種類；但是這些都是我們的同胞，都是和我們一樣有生命，有血有肉，有感情，那一個不該愛他敬他呢？愛敬眾人，就是愛敬聖賢人。能夠明白眾人的意思，就是明白聖賢人的意思。為什麼呢？】

[Liao-Fan]: A gentleman's heart is only filled with love and respect for others. There are thousands of different types of people in this world, some close to us, some strangers, some in high class and some in low, some smart while others are not, and some virtuous and some sinful, but nevertheless, they are our fellow mankind. They are like us, alive in flesh and blood, and they have feelings. There isn't a single person whom I should hate and disrespect. When your hearts are full of love and respect for others, it is the same as if your heart is full of love and respect for the saints and sages. When you understand others, it is the same as if you understand the saints and sages. Why?



聖賢之志。本欲斯世斯人。各得其所。 【因為聖賢人本來都希望世界上的人，大家都能安居樂業，過著幸福美滿的生活。】

[Narrator]: Because all the saints and sages want the people on this earth to lead happy, productive lives.



【了凡】：吾合愛合敬。而安一世之人。即是為聖賢而安之也。 【所以，我們能夠處處愛人，處處敬人，使世上的人，個個平安幸福，也就可以說是代替聖賢，使這個世界上人人都能夠平安快樂了。】

[Liao-Fan]: Therefore, if we can love and respect people and make them peaceful and happy, we are doing the job of a saint or sage.





【了凡】：何謂成人之美。玉之在石。抵擲則瓦礫。追琢則圭璋。故凡見人行一善事。或其人志可取而資可進。皆須誘掖而成就之。或為之獎借。或為之維持。或為白其誣而分其謗。務使之成立而後已。（「抵擲」：亂丟拋棄。「礫」：石子。「追」：同琢，雕刻之意。「圭」：古代賞賜臣子的一種瑞玉，上頭是尖的，下頭是方的。「璋」：圭切成兩半謂之。「資」：資質。「誘」：勸導。「掖」：攙扶。「獎借」：誇讚。「誣」：冤枉） 【什麼叫做成人之美呢？舉例來說，若是把一塊裏面有玉的石頭，隨便亂丟拋棄，那末這塊裏面有玉的石頭也只不過是和瓦片碎石一樣，一文不值了。若是把它好好的加以雕刻琢磨，那麼這塊石頭，就成了非常珍貴的寶物圭璋了。 一個人也是如此，也全是靠勸導提引；所以看到別人做一件善事，或者是這個人立志向上，而且他的資質足以造就的話；都應該好好的引導他，提拔他，使他成為社會上的有用之材；或是誇讚他，激勵他，扶持他；若是有人冤枉他，就替他辯解冤屈，來替他分擔無端被人惡意的毀謗，可以設法代替他，頂替他被毀謗的事實，減輕他所受的毀謗，這樣叫做分謗。 務必要使他能夠立身於社會，而後才算是盡了我的心意。】

[Liao-Fan]: What is meant by "helping others to succeed"? If we cast away raw jade, then this stone would be like any other worthless stone. But if we were to carve and polish it, it could be transformed into a priceless jewel. It is the same with people. A person needs to be taught and guided, just as a jade needs to be carved and polished. When we see someone whom we feel has good potentials doing a good deed or working towards a proper goal, we should guide, support, praise, and encourage him, helping him succeed in his endeavors. If he is ever wrongly accused by another, you should try to clear his name and share his burden of slander. Only when you have helped him stand on his feet and be a part of good society would you have fulfilled your share of responsibility in helping others to succeed.



【了凡】：大抵人各惡其非類。鄉人之善者少。不善者多。善人在俗。亦難自立。且豪傑錚錚。不甚修形跡。多易指摘。故善事常易敗。而善人常得謗。惟仁人長者。匡直而輔翼之。其功德最宏。（「大抵」：大概。「錚錚」：像鐵一樣的聲音，後漢光武帝曾以”鐵中錚錚”稱讚劉盆子，形容不同於常人的意思。「指摘」：說常道短。「翼」：保護。「宏」：大） 【大概通常的人，對那些與他不同類型的人，都不免有厭惡感，譬如小人恨君子，惡人恨善人。 在同一個鄉里的人，都是善的少，不善的多。正因為不善的人很多，善的人少，所以善人處在世俗裡，常常被惡人欺負，很難立得住腳，況且豪傑的性情大多數是剛正不屈，並且不注意修飾外表，世俗的眼光，見識不高，只看外表，就說長道短，隨便批評；所以做善事也常常容易失敗，善人也常常被人毀謗。 碰到這種情形，只有全靠仁人長者，才能糾正那些邪惡不正的人，教導指引他們改邪歸正，保護，幫助善人，使他成立；像這樣闢邪顯正的功德，實在是最大的。】

[Liao-Fan]: Most people dislike those who are different from them, such as a scoundrel versus a gentleman, and a bad person versus a good person. In villages, there are usually more bad people than virtuous ones. Since there are always more bad people around, a good person is often being taken advantage of; therefore a good person often has a hard time standing on his own. Frankness and modesty are the usual characteristics of good people, they do not care much for their appearance. On the other hand, an average uneducated person often only pays attention to another's outer appearance. They like to gossip and make accusations; so, striving to do good turns out to be quite a challenge. A good person can easily be wrongly accused. When this happens, it is entirely up to the goodness and virtue of an elder to correct the actions of those who are bad and guide them back to the right track. It is also up to these elders to protect and help those who are good and need to stand on their own. The highest merit is achieved by those who can preserve good and rid evil.



【了凡】：何謂勸人為善。生為人類。孰無良心。世路役役。最易沒溺。凡與人相處。當方便提撕。開其迷惑。譬猶長夜大夢。而令之一覺。譬猶久陷煩惱。而拔之清涼。為惠最溥。韓愈云。（「孰」：誰。「役役」：忙碌追求，不停止。「提撕」：提醒使覺悟。「溥」：周徧、大） 【什麼叫做勸人為善呢？一個人既然已經生在世上做了人，那一個沒有良心呢？但是因為汲汲地追逐名利，弄得這世間忙碌不堪，只要有名利可得，就昧著良心，不擇手段地去做，那就最容易墮落了。所以與別人往來相處，時常要留心觀察這個人，若是看他要墮落了，就應該隨時隨地提醒他，警告他，開發他的糊塗昏亂。 譬如，看見他在長夜裡做了一個渾渾噩噩的夢，一定要叫喚他，使他趕快清醒；又譬如看他長久陷落在煩惱裡，一定要提拔他一把，使他頭腦轉為清涼。 像這樣以恩待人，功德是最周遍，最廣大的了。從前韓文公曾說：】

[Liao-Fan]: What is meant by "persuading others to practice kindness"? As humans, we all have a conscience, but chasing after wealth and fame has kept us constantly busy and forgetful of our good conscience. We have become willing to stoop very low as long there is something to be gained from it. When a friend is about to ignore his good conscience to do something unworthy, we must remind and warn him, hoping to wake him from his muddled state of mind. It is like waking up someone when they're having a nightmare, it is up to us shake them into reality. When a person is undergoing a long spell of depression, we have to pull him out of it and help him clear his mind. You are most virtuous if you can treat your friends with such kindness. A scholar named Han once said:



【韓愈】：一時勸人以口。百世勸人以書。 【以口來勸人，只在一時，事情過了，也就忘了；並且別處的人，無法聽到。以書來勸人，可以流傳到百世，並且能傳遍世界；所以做善書，有立言的大功德。】

[Scholar Han]: By word of mouth, one can only persuade and influence another momentarily. It is easily forgotten with the passing of time and events. No one else would have heard what you have said. If you can persuade and influence others through written works, your words can be passed on for hundreds of generations around the world. Therefore, writing to promote virtue is an act of great speech, and is a most virtuous deed.



【了凡】：較之與人為善。雖有形跡。然對證發藥。時有奇效。不可廢也。失言失人。當反吾智。（「失言」：不可與之言，卻與之言。「失人」：可與之言，卻不與之言。「反」：反省） 【這裡說以口來勸，用書來勸人為善，與前面所講的與人為善比較起來，雖然較注重形式的痕跡，但是這種對症下藥的事，時常會有特殊的效果；這種方法是不可以放棄的。 並且勸人也得要勸的得當，譬如這個人太倔強，不可以用話來勸，你若是用話去勸了，不但是白勸，所勸的話，也成了廢話，這叫做失言。如果這個人性情溫順，可以用話來勸，你卻是不勸，錯過了勸人為善的機會，這叫做失人。失言失人，都是自己智慧不夠，分辨不出來，就應該自己仔細反省檢討；如此才能不失言，也不失人。】

[Liao-Fan]: Here we talked about how we can persuade others by word of mouth and by writing books to promote virtue. Compared with the previous category of helping others to succeed, this is much more direct and obvious. However, the treatment of an illness with the right medicine sometimes proves to have special effects; therefore, we should not give up. It is also important how we do it. For instance, if a person is too stubborn, you should not persuade him with words. If you do, then you are wasting both your words and energy. If a person is gentle and willing to listen, but you fail to persuade him, then you have just missed a golden opportunity to do good. Either way is because you are not wise enough to tell the difference. You should then reflect to see what you did wrong so next time you will do it right and won't waste any more words or lose another opportunity.



【了凡】：何謂救人危急。患難顛沛。人所時有。偶一遇之。當如痌瘝之在身，速為解救。或以一言伸其屈抑。或以多方濟其顛連。崔子曰。（「顛」：傾家蕩產。「沛」：遇災難，一家失散。「痌」：瘡口穿破。「瘝」：周身痛苦。「屈」：冤屈。「抑」：壓迫。「連」：接二連三。「崔子」：應是指明朝大學問家崔銑，卒諡文敏） 【什麼叫做救人危急呢？患難顛沛的事情，在人的一生當中，都是常有的。假使偶而碰到患難危急的人，應該要將他的痛苦，當做是發生在自己的身上一樣，趕快設法解救，看他有什麼被人冤屈壓迫的事情，或是用話語幫助他申辯明白，或是用種種的方法來救濟他的困苦。明朝的崔子曾經說：】

[Liao-Fan]: What is meant by "helping those in desperate need"? During one's lifetime, a person often will suffer from serious problems, financial troubles, or separation from loved ones. If we meet someone like that, we should help that person as if we are the one who is experiencing the suffering. We should immediately come to his aid. If a person has been wrongly accused or convicted, we should plead for this person's innocence as well as aid him in any way we can. Scholar Suai once said,



【崔子】：惠不在大。赴人之急可也。 【恩惠不在乎大小，只要在別人危急的時候，趕緊去幫助他就可以了。】

[Scholar Suai]: It does not matter whether a favor is big or small; what counts is that it's done at a time when others need it most.



【了凡】：蓋仁人之言哉。 【這句話真正是仁者的話呀！】

[Liao-Fan]: What humane words!



【了凡】：何謂興建大利。小而一鄉之內。大而一邑之中。凡有利益。最宜興建。或開渠導水。或築堤防患。或修橋樑以便行旅。或施茶飯以濟飢渴。隨緣勸導。協力興修。勿避嫌疑。勿辭勞怨。（「邑」：縣。「樑」：橋。「旅」：旅人） 【什麼叫做興建大利呢？講小的，在一個鄉中，講大的，在一個縣內，凡是有益公眾的事，最應該發起興建。或是開闢水道來灌溉農田；或是建築堤岸來預防水災；或是修築橋樑，使行旅交通方便，或是施送茶飯，救濟飢餓口渴的人。 隨時遇到機會，都要勸導大家，同心協力，出錢出力來興建；縱然有別人在暗中毀謗你，中傷你；你也不要為了避嫌疑就不去做，也不要怕辛苦，擔心別人嫉妒怨恨，就推託不做，這都是不可以的。】

[Liao-Fan]: What is meant by "developing public projects for the greater benefit of the people"? Small construction works are needed for villages and big construction jobs are needed for cities. Public projects are anything that needs to be constructed for the public welfare, such as: irrigation systems for farm lands, dams, bridges, or giving food and water to those who are hungry or thirsty. Whenever you have the opportunity, you need to persuade others to put out their share of effort as well. Even when others slander or talk behind your back, you should not be deterred. Don't be afraid of what others might say about you, and don't get scared when the job gets tough. You should not let people's jealousy and hatred shake your resolve to do kind deeds.



【了凡】：何謂捨財作福。釋門萬行。以布施為先。所謂布施者。只是捨之一字耳。達者內捨六根。外捨六塵。一切所有。無不捨者。苟非能然。先從財上布施。世人以衣食為命。故財為最重。吾從而捨之。內以破吾之慳。外以濟人之急。始而勉強。終則泰然。最可以蕩滌私情。祛除執吝。（「釋門」：釋、佛陀姓氏，釋門即指佛門。「達」：通達明理。「六根」：眼，耳，鼻，舌，身，意。「六塵」：色、聲、香、味、觸、法。「慳」：氣小貪心。「祛」：除去。「執」：執著） 【什麼叫做捨財作福呢？佛門裡的萬種善行，以布施為最重要。講到布施，就只有一個捨字，什麼都捨得，就合佛的意思了。 真正明白道理的人，什麼都肯捨；譬如自己身上的眼睛，耳朵，鼻子，舌頭，身體，念頭，沒有一樣不肯捨掉。譬如，佛陀曾在因地修行的時候，捨身飼虎。 在身外的色、聲、香、味、觸、法，也都可以一概捨棄。一個人所有的一切，沒有一樣不可以捨掉，能夠如此，那就身心清淨，沒有煩惱，就如同佛菩薩了。 若是不能什麼都捨，那就先從錢財上著手布施。世間人都把穿衣吃飯，看得像生命一樣重要；因此，錢財上的布施也最為重要；如果我能夠痛痛快快地施捨錢財；對內而言，可以破除我小器的毛病；對外而言，則可救濟別人的急難。 不過錢財不易看破，起初做起來，難免會有一些勉強，只要捨慣了，心中自然安逸，也就沒有什麼捨不得了。這是最容易消除自己的貪念私心，也可以除掉自己對錢財的執著與吝嗇。】

[Liao-Fan]: What is meant by "giving through donation"? In Buddhism, giving is considered foremost in all practices of kindness. When one truly understands the meaning of giving and is willing to give away all his worldly belongings, even to the point of donating parts from his own body, then he is walking the way of the Buddha. A person who understands this principle would be willing to give away anything, even to the point of donating his eyes, ears, nose, tongue, body, and mind. For instance, in a past life, Shakyamuni Buddha offered his own body as food for a hungry tiger. One can also give away the sight, sound, smell, taste, touch, and dharma. There is nothing a person cannot give away if he or she's willing. If a person can do this, then he is on his way to gaining purity of mind and body. He will have no worries or afflictions, just like the Buddha. When we find ourselves unable to give away everything, we can start by donating money. Worldly people treat their clothing and food as dearly as their lives. Therefore, monetary donation is most important for them. When we practice giving without hesitation, we can cure miserliness and at the same time help others in need. However, it is not an easy thing to do. It's a difficult task at first, but will become natural the more we give. From cultivating giving, peace of mind can be attained, and then there is nothing you cannot give away. This is the best way to cure a bad case of selfishness and an opportunity to change our attitudes toward money and worldly possessions.



【了凡】：何謂護持正法。法者。萬世生靈之眼目也。不有正法。何以參贊天地。何以裁成萬物。何以脫塵離縛。何以經世出世。故凡見聖賢廟貌。經書典籍。皆當敬重而修飭之。至於舉揚正法。上報佛恩。尤當勉勵。（「參」：加入。「贊」：幫助。「裁成」：做成功。「飭」：整理） 【什麼叫做護持正法呢？法是千萬年來，有靈性的有情生命的眼目，也是真理的準繩；但是法有正有邪，如果沒有正法，如何能夠參加幫助天地造化之功呢？怎樣會使得各式各樣的人以及種種的東西，都能夠像裁布成衣那樣的成功呢？怎樣可以脫出那種種的迷惑，離開那種種的束縛呢？怎樣可以建設整理世上一切的事情，和逃出這個污穢世界，生死輪迴的苦海呢？這都需要靠有了正法，纔像有了光明的大路可走。 所以凡是看到聖賢的寺廟，圖像，經典，遺訓，都要加以敬重；至於有破損不完全的，都應該要修補，整理。而講到佛門正法，尤其應該敬重的加以傳播宣揚，使大家都重視，纔可以上報佛的恩德，這些都是更應該加以全力去實踐的。】

[Liao-Fan]: What is meant by "protecting the proper teachings"? For millions of years, the proper teachings of religion has been a standard of truth and a spiritual guide for all living beings. If we don't have good doctrines, how can we join in and support the interplay of heaven and earth? How can people of all walks of life succeed in their endeavors without a standard to live by? How would we be able to escape from delusion and life's bondages? How would we create and arrange worldly affairs and transcend the cycle of birth and death? These all depend on good and proper teachings as the lighted path. Therefore, whenever you see temples, memorials of past saints or sages, pictures of sages, or Buddhist texts, you should be respectful. If they are in need of repair, you should repair and put them back in order. We should especially tell people about the teachings of Buddha and widely spread the proper teachings. We should let others know of its value, in this way we are also showing our gratitude towards the Buddhas and sages. We need to do all we can to make this goal come true.



【了凡】：何謂敬重尊長。家之父兄。國之君長。與凡年高德高位高識高者。皆當加意奉事。在家而奉侍父母。使深愛婉容。柔聲下氣。習以成性。便是和氣格天之本。出而事君。行一事。毋謂君不知而自恣也。刑一人。毋謂君不知而作威也。（「加意」：格外虔誠。「格」：感動。「恣」：驕傲放肆。） 【什麼叫做敬重尊長呢？家裏的父親，兄長，國家的君王，長官；以及凡是年歲，道德，職位，見識高的人，都應該格外虔誠的去敬重他們。 在家裡侍奉父母，要有深愛父母的心，與委婉和順的容貌；而且聲要和，氣要平；這樣不斷地薰染成習慣，就變成自然的好性情，這就是和氣可以感勤天心的根本辦法。 出門在外侍候君王，不論什麼事，都應該依照國法去做；不可以為君王不知道，自己就可以隨意亂做呀！辦一個犯罪的人，不論他的罪輕或重，都要仔細審問，公平地執法；不可以為君王不知道，就可以作威作福冤枉人！】

[Liao-Fan]: What is meant by "respecting our elders"? We should make an extra effort in showing our attention and respect towards parents, elder siblings, the governor, our superiors, or any elders of high virtue, prestige, and learning. When taking care of parents at home, we should do it with love in our hearts and a gentle, accommodating appearance. We should not raise our voice but maintain a peaceful bearing. As we cultivate these virtues, they will become a part of us, and we will change into a mild-mannered person. This is the way we can touch the hearts of heaven and evoke a response. When carrying out deeds for our superiors or the government, we should follow the rules even when we aren't obliged to. We shouldn't try to slack off just because our superiors don't know what we are doing. Before we convict someone of a crime, regardless of whether the crime is serious or not, we should investigate carefully and handle the case with justice. We should not abuse the power and rights given to us by our superiors.



事君如天。古人格論。此等處最關陰德。（「格論」：格、格式，格論是說這樣的議論，可作為榜樣） 【服侍君王，像面對上天一樣的恭敬，這是古人所訂的規範，這種地方關係陰德最大。】

[Narrator]: When you face the emperor, you should respect him with the same respect as if you were facing the heavens. This is the correct behavior handed down from our ancestors. It has a direct and important effect on your hidden goodness.



【了凡】：試看忠孝之家。子孫未有不綿遠而昌盛者。切須慎之。（「綿」：長久不斷） 【你們試看，凡是忠孝人家，他們的子孫，沒有不發達久遠而且前途興旺的，所以一定要小心謹慎的去做。】

[Liao-Fan]: Look at all the families who practiced loyalty and filial piety. Their descendants prosper for a long time and have bright futures. Therefore, we should follow their example and practice with caution.



【了凡】：何謂愛惜物命。 【什麼叫做愛惜物命呢？】

[Liao-Fan]: What is meant by "loving and cherishing all living things"? We should know that a heart of compassion is what makes a man. Mencius once said:



【孟子】：凡人之所以為人者。惟此惻隱之心而已。（「惻隱」：惻、哀傷很切，隱、悲痛很深，惻隱心就是慈悲心） 【要知道一個人之所以能夠算他是人，就是在他有這一片惻隱的心罷了。所以孟子說：沒有惻隱之心就不是人。】

[Mencius]: A man is not human if he does not feel compassion.



【了凡】：求仁者求此。積德者積此。周禮。（「周禮」：周公所訂定） 【求仁的，就是求這一片惻隱之心；積德的，也就是積這一片惻隱的心。有惻隱心就是仁；有惻隱心，就是德。沒有惻隱心，就是無仁心，沒道德。周禮上曾說：】

[Liao-Fan]: A person in search of the virtue of mercy and kindness looks out for his heart of compassion. A person who wants to accumulate merits also cultivates a compassionate heart. A person with compassion is a kind, virtuous, and merciful person, while one without compassion for others is unkind and without morals. It stated in The Ethical Code of the Chu Dynasty :



孟春之月。犧牲毋用牝。（「孟春」：正月。「犧牲」：犧、毛色全白者，牲、牛羊豬等，犧牲指祭品。「牝」：母的） 【每年正月的時候，正是畜牲最容易懷孕的期間，這時候祭品勿用母的。因為要預防畜牲肚裡有胎兒的緣故。】

[Narrator]: In January, when most animals are bearing young, female species are not to be used for sacrificial purposes.



【孟子】：孟子謂 【孟子說：】

[Liao-Fan]: Mencius once said:



君子遠庖廚。 【君子不肯住在廚房附近。】

[Narrator]: A gentleman will not live near the kitchen.



【了凡】：所以全吾惻隱之心也。故前輩有四不食之戒。謂聞殺不食。見殺不食。自養者不食。專為我殺者不食。學者未能斷肉。且當從此戒之。（「學者」：後輩的人） 【就是要保全自己的惻隱之心，所以，前輩有四種肉不吃的禁忌。譬如說，聽到動物被殺的聲音，不吃，或者在它被殺的時候看見，不吃；或者是自己養大的，不吃，或專門為我殺的，不吃。後輩的人，若要學習前輩的仁慈心，一下子做不到斷食葷腥，也應該依照前輩的辦法，禁戒少吃。】

[Liao-Fan]: This is to protect a compassionate heart, since a lot of slaughtering is done in the kitchen. Therefore, our forefathers did not eat meat under four circumstances: First is if they heard the killing, second is if they saw the killing, third is if the animal was raised by them, and fourth is if the animal was killed for their sake. If you are not vegetarian but wish to cultivate compassion, then you can learn from our ancestors by eating less meat.



[Narrator]: According to the Buddha's teachings, living beings are born as animals as a result of having accumulated bad karma in their previous lives. After they pay their dues in retribution, they can be born as humans again. If they are willing to cultivate as a man, they can even become Buddhas. The meat I eat today may be the flesh of a future Buddha. The animal we see today may have been a man in previous lives. It is then possible that this animal was my parent, wife, son, relatives or friends. Presently, I am human and they are animals. To kill and eat them would be making enemies of those I used to love. If I eat them today, perhaps in the future they will become human again while I become an animal due to my sins of killing. In their revenge, I will have to undergo the same suffering of being killed and eaten. When we think thus, how dare we kill? How can we swallow a morsel of that flesh? Besides, even if the meat does taste good, the taste only lasts from the mouth to the throat. After we swallow, there is nothing left to taste. There is no difference between eating meat and vegetables, why would you want to kill when there's no good behind it?



【了凡】：漸漸增進。慈心愈長。不特殺生當戒。蠢動含靈。皆為物命。求絲煮繭。鋤地殺蟲。念衣食之由來。皆殺彼以自活。故暴殄之孽。當與殺生等。至於手所誤傷。足所誤踐者。不知其幾。皆當委曲防之。古詩云。（「蠢動」：蠢笨的，但也會動的。「靈」：有靈性的。「暴殄」：糟蹋東西。「踐」：踏） 【照佛法來講，一切有生命的東西，都是因為前生造了孽而投胎做處牲；等到它們的罪孽還完了後，仍然可以投胎做人的。做人以後若是肯修行，也可以修成佛。那麼我今生所吃的肉，難保不就是吃了未來佛的肉，並且現在的畜牲，在無量過去的前世中，也一定曾經做過人；那麼它們可能曾做過我前生中的父母，妻子，親族，朋友，我今天吃的肉，可能就是吃我前生的父母，妻子，親族，朋友的肉了。而今天我做人，它做畜牲，我吃它，我就造了殺孽，與它結下冤仇。如果被我吃的畜牲，來世它的孽債還清了，投生做了人，而我卻因為殺生造孽，投胎做畜牲，恐怕他也要報復我殺他之仇，而來殺我，吃我了。這樣說來，還能殺生麼？肉還能吃得下嗎？況且吃肉就算味道好，也不過是經過嘴裡到喉嚨那段時候，還覺得有味道，等到咽了下去，還有什麼味道？與素菜有什麼兩樣，為什麼一定要殺生造孽呢？ 雖然一時做不到不吃肉，也應該漸漸地減少吃肉，直到完全不吃。這樣子慈悲心就會愈來愈增加。不但殺生應戒，就是那些極小，不論愚蠢的或是有靈性的，凡是有生命的，都應該禁止傷害它們的性命。像要用絲來做衣服，就把蠶繭放在水裡燒，那要傷害多少蠶的性命？掘地種田，要殺害地下多少蟲的性命；想想我們穿的衣、吃的飯，是從那裡來的呢？都是殺它們的命，來養活我們自己；所以糟蹋糧食，浪費東西的罪孽，實在也應該與殺生的罪孽相等。至於隨手誤傷的生命，腳下誤踏而死的生命，又不曉得有多少，這都應該要設法防止。宋朝的蘇東坡有首詩說：】

[Liao-Fan]: Even if you cannot quit eating meat altogether, you should still try to gradually reduce your meat intake until vegetarianism is accomplished. In this way, you can reach a higher state of compassion within your heart. We should refrain from killing any living creature, even insects. Man makes silk from the cocoons of silkworms. The cocoons have to be boiled in water first, with the silkworms inside. Think about it, how many silkworms lose their lives in the process? When we cultivate the land for farming, how many insects have to be killed? Are you aware of the cost of lives involved in our everyday food and clothing? We kill to support ourselves. Therefore, we should be conservative and cherish the food and clothing we have. To waste them would create the same sin as killing. How often have we unknowingly harmed or stepped on a living creature? With a little awareness, we can prevent this from happening. Tung-pwo Su, a great poet from the Sung Dynasty once wrote:



愛鼠常留飯。憐蛾不點燈。 【愛鼠常留飯，憐蛾不點燈。 意思是說：恐怕老鼠餓死，所以為老鼠留些飯；哀憐飛蛾撲到燈上燙死，所以燈也不點。】

[Narrator]: 'In love of the mice, we often leave him some rice; In pitying the moth, we won't light the lamp.'



【了凡】：何其仁也。 【這話是多麼的仁厚慈悲呀！】

[Liao-Fan]: What a kind and compassionate statement!



【了凡】：善行無窮。不能殫述。由此十事而推廣之。則萬德可備矣。（「殫」：詳細完全） 【善事無窮無盡，那能說得完；只要把上邊說的十件事，加以推廣發揚，那麼無數的功德，就都完備了。】

[Liao-Fan]: There are infinite types of goodness, I cannot mention them all. As long as you can expand on the ten previous categories, you can make them into a multitude of good deeds and virtues.