立命之學 The First
Lesson: Learning To Create Destiny
[撥放英文語音檔（Play English Audio） 1 2 3 4 5 ]
[Narrator]:
"Creating Destiny" is about forming one's fate rather than be bound
by it. The Lesson of Learning to Create Destiny herein discusses the principle
behind fate and the knowledge necessary to change it. By relating his own
experience and trials at changing destiny, Mr. Liao-Fan Yuan taught his son,
Tien-Chi not to be bound by fate, but rather to put forth his best effort in
practicing kindness and cutting off evil. One should not reject doing a kind
act simply because it seems to be a minute goodness, or commit an evil deed
simply because it appears to be a small evil. If one practices in a proper
manner, it is assured that one's destiny can be changed. It is often said,
"Refraining from all evil and practicing all forms of kindness brings
about the dispersion of disasters and the coming of fortune". This is the
principle behind creating one's destiny.
【了凡】：余童年喪父。老母命棄舉業學醫。謂（「舉業」：從前讀書人學作八股文，去考秀才舉人謂之）
【我童年的時候父親就去逝了，母親要我放棄學業，不要去考功名，改學醫，並且說：】[Liao-Fan]: My father passed away when I was young,
and mother persuaded me to learn medicine instead of becoming a scholar. Mother
said to me:
【母親】：可以養生。可以濟人。且習一藝以成名。爾父夙心也。（「夙心」：向來有的心）【學醫可以賺錢養活生命，也可以救濟別人。並且醫術學得精，可以成為名醫，這是你父親從前的心願。】
[Mother]:
Learning medicine will be a good way to support yourself and also to
help others. Besides, having a skill on hand, you will never have to worry
about making a living, and you can even become famous through your medical
skills. This has always been an ambition your father had for you.
【了凡】：後余在慈雲寺。遇一老者。修髯偉貌。飄飄若仙。余敬禮之。語余曰。（「修」：長。「髯」ㄖㄢˇ：面頰上的鬍鬚謂之）【後來我在慈雲寺，碰到了一位老人，相貌非凡，一臉長鬚，看起來飄然若仙風道骨，我就很恭敬地向他行禮。這位老人向我說：】
[Liao-Fan]:
One day, at the
【老者】：子仕路中人也。明年即進學。何不讀書。（「進學」：童生（沒功名的讀書人皆謂之，不論年紀）經縣考、府考、提學考三種考試通過，取得秀才資格，進入縣立的學宮（文廟，供 孔子的廟）讀書，由教官負責教導） 【你是官場中的人，明年就可以去參加考試，進學宮了，為何不讀書呢？】
[Old Man]:
You are destined to become a government official. You can attain the rank of Erudite First
Level Scholar next year, why aren't you studying for the exam?
【了凡】：余告以故。並叩老者姓氏里居。曰。【我就把母親叫我放棄讀書去學醫的緣故告訴他。並且請問老人的姓名，是那裏人，家住何處；老人回答我說：】
[Liao-Fan]:
So I told him of my mother's instructions to give up scholarly study for
learning medicine. Then I asked for
his name, birthplace, and residence. He replied:
【老者】：吾姓孔。雲南人也。得邵子皇極數正傳。數該傳汝。【我姓孔，是雲南人，宋朝邵康節先生所精通的皇極數，我得到他的真傳。照註定的數來講，我應該把這個皇極數傳給你。】
[Old Man]:
My last name is Kong. I came
from Yunnan Province. I have inherited the knowledge of Mr. Shao, who developed
the art of prediction very well. By
calculations, I'm supposed to pass it on to you.
【了凡】：余引之歸。告母。母曰。善待之。【因此，我就領了這位老人到我家，並將情形告訴母親。母親要我好好的待他。並且說：】
[Liao-Fan]:
Therefore, I led Mr. Kong to my home and told my mother about him.
Mother told me to treat him well and said:
【母親】：試其數。【這位先生既然精通命數的道理，就請他替你推算推算，試試看，究竟靈不靈。】
[Mother]:
Since Mr. Kong is so good at predicting the future, he must also know
our past. Let's ask him and test
his authenticity.
【了凡】：纖悉皆驗。余遂起讀書之念。謀之表兄沈稱。言。【結果孔先生所推算的，雖然是很小的事情，但是都非常的靈驗。我聽了孔先生的話，就動了讀書的念頭，和我的表哥沈稱商量。表哥說：】
[Liao-Fan]:
As a result, I found Mr. Kong's calculations to be very accurate, even
in very small cases. After hearing
his words of advice, I once again thought about studying. I then consulted with
my cousin Shen-chen. He recommended
thus:
【表兄】：郁海谷先生。在沈友夫家開館。我送汝寄學甚便。（「開館」：類似後來的私塾。「寄學」：寄住在館中讀書） 【我的好朋友郁海谷先生在沈友夫家裏開館，收學生讀書。我送你去他那裏寄宿讀書，非常方便。】
[Cousin]:
"My friend, Mr. Hai-gu Yu is teaching at the home of Yo-fu
Sheng. It would be very convenient
for me to take you there for boarding and studying.
【了凡】：余遂禮郁為師。 孔為余起數。【於是我便拜了郁海谷先生為老師。孔先生有一次替我推算我命裏所註定的數；他說：】
[Liao-Fan]:
This was how I became Mr. Yu's student. Once again Mr. Kong made a
prediction for me. He said:
【孔先生】：縣考童生當十四名。府考七十一名。提學考第九名。（袁了凡生於江蘇省、蘇州府、吳江縣。「縣考」：知縣（一縣之主）主管之考試。「府考」：知府（一府之主）主管之考試。「提學考」：一省（一省之主是巡撫，或稱撫臺）之考試，或稱院試，由提學（提督學院，相當於現在一個省的教育廳長）主管） 【在你沒有取得功名做童生時，縣考應該考第十四名，府考應該考第七十一名，提學考應該考第九名。】
[Mr. Kong]:
As a student, you will place fourteenth in the county examination,
seventy-first at the regional exam, and ninth at the provincial examination.
【了凡】：明年赴考。三處名數皆合。 復為卜終身休咎。言【到了明年，果然三處的考試，所考的名次和孔先生所推算的一樣，完全相符。孔先生又替我推算終生的吉凶禍福。他說：】
[Liao-Fan]:
The following year, at the three places of examination, I placed exactly
as he had predicted. Then Mr. Kong
calculated the predictions for my entire life. He said:
【孔先生】：某年考第幾名。某年當補廩。某年當貢。貢後某年當選四川一大尹。在任三年半。即宜告歸。五十三歲八月十四日丑時。當終於正寢。惜無子。（「廩」：童生進了學，每三年，至提學處參加歲考（另有科考），考得好，即可補廩生（廩生是比秀才高一級的功名，有名額限制，遇缺才補），開始可以領公家發的米（後來都折合現金）。「貢」：廩生補貢生，亦歸提學考定，貢生即有資格入太學讀書。「大尹」：知縣。「正寢」：正式的臥房） 【那一年考取第幾名，那一年應當補廩生，那一年應當做貢生，等到貢生出貢後，在某一年，應當選為四川省的一個縣長，在做縣長的任上三年半後，便該辭職回家鄉。到了五十三歲那年八月十四日的丑時，就應該壽終正寢，可惜你命中沒有兒子。】
[Mr. Kong]:
You will pass such and such a test in such and such a year, you will become
a civil servant in such a year, and in such a year you will get a promotion.
Finally, you will be appointed as a magistrate in Szechuan Province. After
holding that office for three and a half years, you will resign and return
home. At the age of fifty- three, you will die around one o'clock in the
morning on August 14th. It's a pity that you will not have a son.
【了凡】：余備錄而謹記之。 自此以後。凡遇考校。其名數先後。皆不出孔公所懸定者。獨算余食廩米九十一石五斗當出貢。及食米七十餘石。屠宗師即批準補貢。余竊疑之。（「宗師」：學臺（提學）的一種尊稱。）【這些話我都一一的記錄起來，並且牢記在心中。從此以後，凡是碰到考試，所考名次先後，都不出孔先生預先所算定的名次。唯獨算我做廩生所應領的米，領到九十一石五斗的時候才能出貢。那裡知道我吃到七十一石米的時候，學臺屠宗師（學臺：相當於現在的教育廳長）他就批准我，補了貢生。我私下就懷疑孔先生所推算的，有些不靈了。】
[Liao-Fan]:
I recorded and remembered all that he said. From then on, the outcome of
every examination I took turned out exactly as Mr. Kong predicted. Mr. Kong
also predicted that I would be promoted only after receiving a salary in the
weight of ninety-one dans and five dous of rice. However, I had received only seventy-one
dans of rice when the senior educational official Mr. Tu recommended me for a
promotion. I secretly began to doubt Mr. Kong's predictions.
【了凡】：後果為署印楊公所駁。直至丁卯年。殷秋溟宗師見余場中備卷。歎曰。（「署印」：署缺、署理，比代理還更正式。「備卷」：房官（幫主考官看文章者）推薦給主考官的文章（薦卷）若太多，則將一些較差的卷子抽掉，被抽掉的就是備卷） 【後來果然被另外一位代理的學臺楊宗師駁回，不准我補貢生。直到丁卯年，殷秋溟宗師看見我在考場中的「備選試卷」沒有考中，替我可惜，並且慨嘆道：】
[Liao-Fan]:
Nevertheless, the prediction turned out to be correct after all, because
the recommendation was turned down by Mr. Tu's superior, Mr. Yang. It was not
until several years later when Mr. Chiu-min Ying saw my old exam papers and
exclaimed:
【殷宗師】：五策即五篇奏議也。豈可使博洽淹貫之儒。老於窗下乎。（「五策」：五篇策，類似現在五條問答題。「奏議」：大臣上給皇帝的奏摺議論。「洽」：能將各種學問融會貫通。「淹」：深。「貫」：通。） 【這本卷子所做的五篇策，竟如同上給皇帝的奏摺一樣。像這樣有大學問的讀書人，怎麼可以讓他埋沒到老呢？】
[Mr. Ying]:
These five essays are as well written as reports to the Emperor! How can
we bury the talents of such a great scholar?
【了凡】：遂依縣申文准貢。連前食米計之。實九十一石五斗也。余因此益信進退有命。遲速有時。澹然無求矣。【於是他就吩咐縣官，替我上公事到他那裏，准我補了貢生，經過這番的波折，我又多吃了一段時間的廩米，算起來連前所吃的七十一石，恰好補足，總計是九十一石五斗。我因為受到了這番波折，就更相信：一個人的進退功名浮沉，都是命中註定。而走運的遲或早，也都有一定的時候，祈以一切都看得淡，不去追求了。】
[Liao-Fan]: Mr. Ying wanted the magistrate to issue
an official order for me to become a candidate for 'imperial student' under his
authority. After undergoing this eventful promotion, my calculations showed
that I had received exactly ninety-one dans and five dous of rice. From then on, whether it was promotion,
rank, or wealth, I deeply believed that all came in due time. Even the length of one's life is
predestined. I began to view everything in a more detached manner and ceased to
seek gain and profit.
【了凡】：貢入燕都。留京一年。終日靜坐。不閱文字。己巳歸。游南雍。未入監。先訪雲谷會禪師。於棲霞山中。對坐一室。凡三晝夜不瞑目。 雲谷問曰。（「燕都」：北京。「南雍」：南京的辟雍（辟雍：皇帝所設立的大學堂，明朝稱國子監）。「棲霞山」：位於南京江寧府江寧縣） 【等我當選了『貢生』，按照規定，要到北京的國家大學去讀書。所以我在京城裏住了一年。一天到晚，靜坐不動，不說話，也不轉動念頭。凡是文字，一概都不看。到了己巳年，回到南京的國家大學讀書，在沒有進國家大學以前，先到棲霞山去拜見雲谷禪師，他是一位得道的高僧。 我同禪師面對面，坐在一間禪房裏，三天三夜，連眼睛都沒有閉。雲谷禪師問我說：】
[Liao-Fan]:
After being selected as an imperial student, I was to attend the
university at Beijing. During my
year-long stay at the capital, my interest in meditation grew and I often sat
silently without giving rise to a single thought. I lost interest in books and
did not study at all. Before I was to enter the national university at Nanking,
I paid a visit to the enlightened Zen master Yun Gu at Chi-shia Mountain. We
sat face to face in the Zen Hall for three days and nights without ever falling
asleep. Master Yun Gu questioned me saying:
【雲谷大師】：凡人所以不得作聖者。只為妄念相纏耳。汝坐三日。不見起一妄念。何也。【凡是一個人，所以不能夠成為聖人，祇因為妄念，在心中不斷地纏來纏去；而你靜坐三天，我不曾看見你起一個妄念，這是什麼緣故呢？】
[Master Yun Gu]:
The reason why mundane people are unable to attain sagehood is because
they have too many wandering and false thoughts running through their minds. In
our three-day meditation, I have not observed the slightest wandering thought
arise in you - why is this so?
【了凡】：余曰。吾為孔先生算定。榮辱死生。皆有定數。即要妄想。亦無可妄想。 雲谷笑曰。【我說：我的命被孔先生算定了，何時生，何時死，何時得意，何時失意，都有個定數，沒有辦法改變。就是要胡思亂想得到什麼好處，也是白想；所以就老實不想，心裡也就沒有什麼妄念了。雲谷禪師笑道：】
[Liao-Fan]:
I replied, "Mr. Kong has clearly predicted the entire outcome of my
life. I have seen that the time of
life, death, promotion, and failure are all predestined. There is no use or need for me to think
about it or to desire anything.
That's why you have not seen me give rise to a single wandering
thought." Master Yun Gu laughed and said:
【雲谷大師】：我待汝是豪傑。原來只是凡夫。【我本來認為你是一個了不得的豪傑，那裏知道，你原來只是一個庸庸碌碌的凡夫俗子。】
[Master Yun Gu]:
I thought you were someone of remarkable capabilities! Now I realize you
are nothing but a common mundane person!
【了凡】：問其故。曰。【我聽了之後不明白，便請問他此話怎講？雲谷禪師說道：】
[Liao-Fan]: Feeling confused by what he said, I
asked the Master to explain. He
answered:
【雲谷大師】：人未能無心。終為陰陽所縛。安得無數。但惟凡人有數。極善之人。數固拘他不定。極惡人之數亦拘他不定。汝二十年來。被他算定。不曾轉動一毫。豈非是凡夫。 【一個平常人，不能說沒有胡思亂想的那顆意識心；既然有這一顆一刻不停的妄心在，那就要被陰陽氣數束縛了；既被陰陽氣數束縛，怎麼可說沒有數呢？雖說數一定有，但是只有平常人，纔會被數所束縛住。若是一個極善的人，數就拘他不住了。 因為極善的人，儘管本來他的命數裏註定吃苦；但是他做了極大的善事，這大善事的力量，就可以使他苦變成樂，貧賤短命，變成富貴長壽。 而極惡的人，數也拘他不住。因為極惡的人，儘管他本來命中註定要享福，但是他如果做了極大的惡事，這大惡事的力量，就可以使福變成禍，富貴長壽變成為貧賤短命。 你二十年來的命都被孔先生算定了，不曾把數轉動一分一毫，反而被數把你給拘住了。一個人會被數拘住，就是凡夫，這樣看來，你不是凡夫，是什麼呢？】
[Master Yun Gu]:
An average person's mind is forever occupied by his wandering and
imaginary thoughts, so naturally their lives are bound by the chi of ying-yang
and fate. We cannot deny the fact that fate exists, but only ordinary people
are bound by it. Fate cannot bind those who cultivate great kindness, because
their virtues accrued from kind acts are so great that these acts will alter
their 'original' destiny for the better. The merits accrued can actually change
their destiny from suffering to happiness, poverty to prosperity, and short
lives to longevity. Similarly, fate cannot bind those who commit
great evils. When a person's evil deeds are so great and powerful, they will
cancel out the fortune and prosperity predetermined in his original fate, and
his life can be transformed from good to bad. For the past twenty years, you
have lived your life according to Mr. Kong's predictions and did not do a thing
to change it. Instead, you became bound by your own fate. If you're not considered as a mundane
mortal, then who is?
【了凡】：余問曰。然則數可逃乎。曰。【我問雲谷禪師說：照你說來，究竟這個數，可以逃得過去麼？禪師說：】
[Liao-Fan]:
Taken aback, I proceeded to ask Master Yun Gu, "According to you
then, is it true that one can change one's fate, that one can escape from
it?" The Master answered:
【雲谷大師】：命由我作。福自己求。詩書所稱。的為明訓。我教典中說。求富貴得富貴。求男女得男女。求長壽得長壽。夫妄語乃釋迦大戒。諸佛菩薩。豈誑語欺人。【命由我自己造，福由我自己求；我造惡就自然折福；我修善，就自然得福。從前各種詩書中所說，實在是的的確確，明明白白的好教訓。我們佛經裏說：一個人要求富貴就得富貴，要求兒女就得兒女，要求長壽就得長壽。 只要做善事，命就拘他不住了。因為說謊是佛家的大戒，那有佛菩薩還會亂說假話，欺騙人的呢？】
[Master Yun Gu]:
Fate is created by ourselves. Good fortune or bad fortune are also
determined by ourselves. When I commit evil, disasters are bound to strike.
When I cultivate kindness, good fortune will naturally
come my way. It says so in all the great ancient books of wisdom. In the
Buddhist teachings, it is written that if one wishes and seeks wealth,
position, a son, a daughter, or longevity, one can attain them. One only has to
cultivate kind deeds in order to escape the control of fate. Since untruthful
speech is one of the greatest offenses in Buddhist teachings, we can be assured
that these are not lies. Buddhas and Bodhisattvas certainly have no reasons to
deceive us.
【了凡】：余進曰。孟子言。求則得之。是求在我者也。道德仁義。可以力求。功名富貴。如何求得。 雲谷曰。【我聽了以後，心裡還是不明白，又進一步問說；孟子曾說：凡是求起來，就可以得到的，這是說在我心裏可以做得到的事情。 若是不在我心裡的事，那麼怎能一定求得到呢？譬如說道德仁義，那全是在我心裏的，我立志要做一個有道德仁義的人，自然我就成為一個有道德仁義的人，這是我可以盡力去求的。若是功名富貴，那是不在我心裏頭的，是在我身外的，要別人肯給我，我才可以得到。倘若旁人不肯給我，我就沒法子得到，那麼我要怎樣才可以求到呢？】
[Liao-Fan]: I did not quite understand what he meant
by 'attaining all that one wished for', and so I asked him, "Mencius once
said, 'Whatever is sought for can be attained. The seeking is in oneself.' This refers
to inner qualities such as virtue, kindness, and morality. These are all
qualities one can work towards.
However, when it comes to outside factors such as wealth, fame, and
prestige, how can we seek and attain them? Don't these have to be granted by
others in order to be achieved? The
Master replied:
【雲谷大師】：孟子之言不錯。汝自錯解了。汝不見六祖說。一切福田不離方寸。從心而覓。感無不通。求在我。不獨得道德仁義。亦得功名富貴。內外雙得。是求有益於得也。【雲谷禪師說：孟子的話不錯，但是你解釋錯了。你沒看見六祖慧能大師說：所有各種的福田，都決定在各人的心裏。福離不開心，心外沒有福田可尋，所以種福種禍，全在自己的內心。只要從心裏去求福，沒有感應不到的！ 能向自己心裏去求，那就不只是心內的道德仁義，可以求得，就是身外的功名富貴，也可以求到，所以叫做內外雙得。換句話說，為了種福田而求仁求義，求福，求祿，是必有所得的。 一個人命裏若有功名富貴，就是不求，也會得到；若是命裏沒有功名富貴，就算是用盡了方法，也求不到的。】
[Master Yun Gu]:
Mencius was correct, but you misinterpreted his meaning. Hui- Neng, the
Sixth Patriarch of the Zen school has taught that all the fields of merit are
within one's own heart. If one
seeks from within, one can be in touch with all fortunes and disasters. The
outside is merely a reflection of the inside. By seeking within ourselves, we can not
only attain the inner qualities of virtue, kindness, and morality, but we can
also attain wealth, fame, and prestige.
[Narrator]:
If wealth, fame, and prestige are embodied in one's fate, then one will
attain them even without having to seek. If they are not, then one cannot attain
them even through plotting and scheming.
【雲谷大師】：若不返躬內省。而徒向外馳求。則求之有道。而得之有命矣。內外雙失。故無益。 【所以一個人，若不能自己檢討反省，而只是盲目地向外面追求名利福壽；但得到得不到，還是聽天由命，自己毫無把握。這就合了孟子所說，求之有道，得之有命的兩句話了。 要知道縱然得到，究竟還是命裏本來就有的，並不是自己求的效驗，所以可以求到的，纔去求，求不到的，就不必去亂求。 倘若你一定要求，那不但身外的功名富貴求不到，而且因為過份的亂求，過份的貪得，為求而不擇手段，那就把心裏本來有的道德仁義，也都失掉了，那豈不是內外雙失麼？所以亂求是毫無益處的。】
[Master Yun Gu]:
Therefore, if one cannot reflect within his own heart but instead
blindly seeks fame, fortune, and longevity from external sources, then this
seeking will be in vain. Just as Mencius once said: 'In seeking, one should follow the right
path. In attaining, one attains what one's destiny entitles him to.' Whatever
is attained in the end is still part of one's own fate. If one tries to seek
these qualities from the outside, and even goes to the extent of committing
evil deeds for them, then one will not only lose one's inner qualities of
virtue and kindness, but predetermined fortune as well. Furthermore, evils
committed in one's greedy mind to obtain more will often reduce the fortune of
one's original fate. From this we can see that no benefit is derived from blind
seeking.
【了凡】：因問。
【雲谷禪師接著再問我說：】
[Liao-Fan]:
Master Yun Gu continued to ask:
【雲谷大師】：孔公算汝終身若何。
【孔先生算你終身的命運如何？】[Master Yun Gu]: What were Mr. Kung's predictions regarding
your entire life?
【了凡】：余以實告。
【我就把孔先生算我，某年考的怎麼樣，某年有官做，幾歲就要死的話詳詳細細的告訴他。】[Liao-Fan]: I told him in great detail, from the
placement positions in the examinations, to my appointment as an official, and
finally, the date of my death.
【雲谷大師】：雲谷曰。汝自揣應得科第否。應生子否。 【雲谷禪師說：你自己想想，你應該考得功名麼？應該有兒子麼？】
[Master Yun Gu]:
Do you feel you deserve imperial appointments or a son?
【了凡】：余追省良久。曰。不應也。科第中人。類有福相。余福薄。又不能積功累行以基厚福。兼不耐煩劇。不能容人。時或以才智蓋人。直心直行。輕言妄談。凡此皆薄福之相也。豈宜科第哉。（「直心直行」：在此不是 ”直心是道場” 的意思） 【我反省過去所作所為，想了很久才說：我不應該考得功名，也不應該有兒子。因為有功名的人，大多有福相。 我的相薄，所以福也薄。又不能積功德積善行，成立厚福的根基。並且我不能忍耐，擔當瑣碎繁重的事情。別人有些不對的地方，也不能包容。因為我的性情急燥，肚量窄小。有時候我還自尊自大，把自己的才幹、智力、去蓋過別人。心裏想怎樣就怎麼做，隨便亂談亂講。像這樣種種舉動，都是薄福的相，怎麼能考得功名呢！】
[Liao-Fan]: I reflected upon my previous deeds and
attitudes in the past for a long time.
Then I answered him saying, "No, I do not feel I deserve an
imperial appointment or a son.
Those who receive imperial appointments all have the appearance of good
fortune, and I do not. I do not work towards accumulating virtues to build up
my fortune, either. I am very impatient, intolerant, undisciplined, and speak
without any restraint. I also have
a strong sense of pride and arrogance. These are all signs of scant fortune and
non-virtue. How is it possible for
me to receive an imperial appointment?
【旁白】：地之穢者多生物。水之清者常無魚。 【喜歡乾淨，本是好事；但是不可過分，過分就成怪脾氣了。所以說越是不清潔的地方，越會多生出東西來。相反地，很清潔的水反而養不住魚。】
[Narrator]:
Next we will see why Liao-Fan has no children. Liking cleanliness is a good
thing, but it can become a personality problem if one gets too immaculate. There is an old saying, 'life springs
from the dirt of the earth, and water too clean often harbors no fish.'
【了凡】：余好潔。宜無子者一。和氣能育萬物。余善怒。宜無子者二。愛為生生之本。忍為不育之根。余矜惜名節。常不能舍己救人。宜無子者三。多言耗氣。宜無子者四。喜飲鑠精。宜無子者五。好徹夜長坐。而不知葆元毓神。宜無子者六。其餘過惡尚多。不能悉數。 雲谷曰。（「愛」：慈愛、仁愛。「忍」：殘忍。「矜」：愛惜。「飲」：喝酒。「鑠」：消滅。「葆元」：保養元氣。「毓」：育、長養） 【我過分地喜歡清潔，就變得不近人情，這是我沒有兒子的第一種緣故。 天地間，要靠溫和的日光，和風細雨的滋潤，纔能生長萬物。我常常生氣發火，沒有一點和育之氣，怎麼會生兒子呢？這是我沒有兒子的第二種緣故。 仁愛，是生生的根本，若是心懷殘忍，沒有慈悲；就像果子一樣，沒有果仁，怎麼會長出果樹呢？所以說，忍是不會生養的根；我只知道愛惜自己的名節，不肯犧牲自己，去成全別人，積些功德，這是我沒有兒子的第三種緣故。 說話太多容易傷氣，我又多話，傷了氣，因此身體很不好，那裏會有兒子呢？這是我沒有兒子的第四種緣故。 人全靠精氣神三種才能活命；我愛喝酒，酒又容易消散精神；一個人精力不足，就算生了兒子，也是不長壽的，這是我沒有兒子的第五種緣故。 一個人白天不該睡覺，晚上又不該不睡覺；我常喜歡整夜長坐，不肯睡，不曉得保養元氣精神，這是我沒有兒子的第六種緣故。其它還有許多的過失，說也說不完呢！雲谷禪師說：】
[Liao-Fan]:
The first reason why I feel I do not deserve a son is because I am
addicted to cleanliness, resulting in the lack of thoughtfulness for others.
The second reason is that 'harmony is the cultivator of all life', but I have a
quick temper and easily become angry. The third reason is based on the
principle that 'Loving kindness is the basis of reproduction, and harshness is
the root of sterility', I overly guard my own reputation and cannot sacrifice
anything for the sake of others.
The fourth reason is that I talk too much which wastes a lot of chi, or
energy. The fifth reason is that I also delight in drinking alcohol, and that
depletes my spirit. To remain healthy, one must not
sleep during the daytime and stay up through the nights. The sixth reason I do
not have a son is my habit of staying up nights, not knowing how to conserve my
energy. Aside from these, I have many, many, other faults which are too
numerous to mention. Master Yun Gu then said:
【雲谷大師】：豈惟科第哉。世間享千金之產者。定是千金人物。享百金之產者。定是百金人物。應餓死者。定是餓死人物。天不過因材而篤。幾曾加纖毫意思。【只是功名不應該得到，恐怕不應該得的事情，還多著哩！ 當知有福沒福，都是由心造的。有智慧的人，曉得這都是自作自受；糊塗的人，就都推到命運頭上去了。 譬如這個世上能夠擁有千金產業的，一定是享有千金福報的人；能夠擁有一百金產業的，一定是享有一百金福報的人；應該餓死的，一定是應該受餓死報應的人。比如說善人積德，上天就加多他應受的福。惡人造孽，上天就加多他應得的禍。上天不過就他本來的質地上，加重一些罷了，並沒有一絲毫別的意思。 接下來這段是雲谷禪師借俗人之見，來勸了凡先生努力積德行善。】
[Master Yun Gu]:
According to you then, there are too many things in life you do not
deserve, not only fame and a son! We should know that both good and bad fortune
are all formed from one's heart; a wise person knows that everything one
achieves or fails at in life are only consequences of their own actions and
thoughts. Only a fool assumes that all is the work of fate and destiny! We must
understand that those who have thousands of dollars in this life must have
cultivated the fortune worthy of that amount in the past. Those who have
hundreds of dollars must also have fortune which is worthy of containing that
sum. Those whose fate is to die of starvation, in fact were meant to die in
that manner. We must understand
that the fate of these people was created by their own past thoughts and
actions; the retribution today is simply the fruit of their deeds. Heaven does nothing more than punish
evil beings with the suffering they deserve, and reward kind ones with the
fortune they deserve.
[Narrator]:
The following section is Master Yun Gu's advice to Liao-Fan, using the
views of worldly folk, persuading him to cultivate virtue.
【雲谷大師】：即如生子。有百世之德者。定有百世子孫保之。有十世之德者。定有十世子孫保之。有三世二世之德者。定有三世二世子孫保之。其斬焉無後者。德至薄也。（「斬」：斷絕） 【就像生兒子，也是看下的種怎樣，種下的很厚，結的果也厚。種下得薄，結的也薄。譬如一個人，積了一百代的功德，就一定有一百代的子孫，來保住他的福。積了十代的功德，就一定有十代的子孫，來保住他的福。積了三代或者兩代的功德，就一定有三代或者兩代的子孫，來保住他的福。至於那些只享了一代的福，到了下一代，就絕後的人；那是他功德極薄的緣故，恐怕他的罪孽，還積得不少哩！】
[Master Yun Gu]:
Bearing children is similar to bearing fruit from seeds; if the seeds
are planted well, so will the fruits they bear. If the seeds are not planted
well, then the fruits will become malnourished. For example, if a person has
accumulated enough merit and virtue for a hundred generations, then he or she
will have descendants to last a hundred generations. One who accumulates enough merit and
virtue to last ten generations will then have ten generations of descendants
to live out that
fortune. The same goes for three generations or two generations. For those who
have no descendants at all, it is because they have not accumulated enough good
merit and virtue - they may have amassed sins instead!
【雲谷大師】：汝今既知非。將向來不發科第。及不生子相。盡情改刷。務要積德。務要包荒。務要和愛。務要惜精神。從前種種譬如昨日死。從後種種譬如今日生。此義理再生之身也。 夫血肉之身。尚然有數。義理之身。豈不能格天。太甲曰。（「包荒」：出自易經泰卦，包容荒穢（例如旁人之壞處），包容一切。「格」：感動。「太甲」：書經的第一篇名目。） 【你既然知道自己的短處，那就應該把你一向不能得到功名，和沒有兒子的種種福薄之相，盡心盡力改得乾乾淨淨。一定要積德，一定要對人和氣慈悲，一定要替人包含一切，而且要愛惜自己的精神。 從前的一切一切，譬如昨日，已經死了；以後的一切一切，譬如今日，剛剛出生；能夠做到這樣，就是你重新再生了一個義理道德的生命了。我們這個血肉之軀，尚且還有一定的的數；而義理的、道德的生命，那有不能感動上天的道理？書經太甲篇上面說道：】
[Master Yun Gu]: Now that you recognize your own
shortcomings, you can work to change and reform the misdeeds which cause you to
not have a son or become an imperial official. You must cultivate virtue, tolerance,
and treat others with compassion and harmony. You must also care for your
health and conserve your energy and spirit. Live as though everything of the
past dissolved yesterday, and all of the future begins today. If you can accomplish this, then you are
a person born anew. If even our
physical body is governed by the law of fate, then how can a mind of virtue and
discipline not evoke a response from heaven? As said in the Tai Ja Chapter in
the Chinese Book of History,
天作孽。猶可違。自作孽。不可活。 【上天降給你的災害，或者可以避開；而自己若是做了孽，就要受到報應，不能愉快心安地活在世間上了。】
[Narrator]:
'One may run from the decrees of heaven, but one can never escape the
retribution for one's own evil deeds'. In other words, one can alter the
retribution due from past deeds, but if one continues to behave immorally, then
there is no chance of avoiding disaster.
【雲谷大師】：詩云。 【詩經上也講：】
[Master Yun Gu]:
It is also said in the Book of Poems,
永言配命。自求多福。（「永」：永遠、時常。「言」：想到。「配」：合。「命」：天道）
【人應該時常想到自己的所作所為，合不合天道。很多福報，不用求，自然就會有了。因此，求禍求福，全在自己。】
[Narrator]:
'A person should often reflect upon his own thoughts and actions, to see
if they accord with the ways of heaven. If one practices such, then fortune
will come without being sought. The choice to seek either good fortune or to
bring about adversity is all up to you.'
【雲谷大師】：孔先生算汝不登科第。不生子者。此天作之孽。猶可得而違。汝今擴充德性。力行善事。多積陰德。此自己所作之福也。安得而不受享乎。 易為君子謀趨吉避凶。若言天命有常。吉何可趨。凶何可避。開章第一義便說。
【孔先生算你，不得功名，命中無子，雖然說是上天註定，但是還是可以改變。你只要將本來就有的道德天性，擴充起來，盡量多做一些善事，多積一些陰德，這是你自己所造的福，別人要搶也搶不去，那有可能享受不到呢？ 易經上也有為一些宅心仁厚、有道德的人打算，要往吉祥的那一方去，要避開凶險的人，凶險的事，凶險的地方。 如果說命運是一定不能改變的，那末吉祥又何處可以趨，凶險又那裡可以避免呢？易經開頭第一章就說：】
[Master Yun Gu]:
Mr. Kong had predicted that you will not receive an imperial appointment
or have a son. We can think of these as the decrees of heaven, but even that
can still be changed. You only need to reform your ill ways, practice kind
deeds and work to accumulate merit and virtue. These are your own transactions to
create fortune, no one can take it away.
How is it then possible that you will not get to enjoy it? The I Ching, Book of Change, was written
to help kind people bring about good fortune and avoid adversity. If everything
is predestined with no room for change, how can we improve upon our fortune and
avoid adversity? The very first
chapter of I Ching also said,
積善之家。必有餘慶。汝信得及否。（「積善之家。必有餘慶。」：這在易經第一章講乾坤二卦的坤卦中提及） 【經常行善的家庭，必定會有多餘的福報，傳給子孫；這個道理，你真的能夠相信嗎？】
[Narrator]:
'families who often perform kind deeds will have an excess of good
fortune to pass onto the next generations.' Do you believe in this?
【了凡】：余信其言。拜而受教。因將往日之罪。佛前盡情發露。為疏一通。先求登科。誓行善事三千條。以報天地祖宗之德。 雲谷出功過格示余。令所行之事。逐日登記。善則記數。惡則退除。且教持準提咒。以期必驗。（「發露」：無隱瞞，全說出。「疏」：一篇文字） 【我相信雲谷禪師的話，並且向他拜謝，接受他的指教；同時把從前所做的錯事，所犯的罪惡，不論大小輕重，到佛前去，全部說出來；並且做了一篇文字，先祈求能得到功名，還發誓要做三千件的善事，來報答天地祖先生我的大恩大德。雲谷禪師聽我立誓要做三千件的善事，就拿了功過格給我看。叫我照著功過格所訂的方法去做，所做的事，不論是善是惡，每天都要記在功過格上，善的事情就記在功格下面，惡的事情就記在過格下面。 不過做了惡事，還要看惡事的大小，把已經記的功來減除。並且還教我唸準提咒，更加上了一重佛的力量，希望我所求的事，一定會有效應。】
[Liao-Fan]:
I understood and believed in the Master, and paid my respects to him in
gratitude. Then I began to repent
of all my past wrongdoings, whether large or small, in front of the Buddha
image. I wrote down my wish to pass the imperial examinations, and vowed to
complete three thousand meritorious deeds to show my gratitude towards heaven,
earth, and ancestors. Upon hearing my vow, Master Yun Gu showed me a chart, and
taught me how to keep a daily record of the kind and evil acts I committed . He
told me that bad deeds could neutralize the merits I accrue from good
deeds. The Master also taught me
how to recite the Jwun Ti Mantra; it is a way to train my mind for single-
minded concentration. Only with a pure and unscattered mind could what I seek
for come true. Master Yun Gu then
said:
【雲谷大師】：語余曰。符籙家有云。不會書符。被鬼神笑。此有秘傳。只是不動念也。執筆書符。先把萬緣放下。一塵不起。從此念頭不動處。下一點。謂之混沌開基。由此而一筆揮成。更無思慮。此符便靈。凡祈天立命。都要從無思無慮處感格。（「籙」：一種圖，同符差不多。） 【雲谷禪師又對我說：有一種畫符篠的專家曾說：一個人如果不會畫符，是會被鬼神恥笑的。 畫符有一種秘密的方法傳下來，只是不動念頭罷了。當執筆畫符的時候，不但不可以有不正的念頭，就是正當的念頭，也要一齊放下。把心打掃得乾乾淨淨，沒有一絲雜念，因為有了一絲的念頭，心就不清淨了。到了念頭不動，用筆在紙上點一點，這一點就叫混沌開基，因為完整的一道符，都是從這一點開始畫起，所以這一點是符的根基所在。 從這一點開始一直到畫完整個符，若沒起一些別的念頭，那麼這道符，就很靈驗。不但畫符不可夾雜念頭，凡是禱告上天，或者是改變命運，都要從沒有妄念上去用工夫，這樣纔能感動上天。】
[Master Yun Gu]:
You can also learn the proper way to practice the art of written
mantras. It is said, "Those
who practice the art but do not know the right way to do it will be laughed at
by gods and spirits." The secret behind writing mantras is the absence of
thought from start to finish. In
the process of drawing, one must not give rise to a single improper thought;
even kind thoughts have to be let go of. Only under these circumstances can a
mantra be successful. When one prays or seeks something in terms of changing
fate, it is important that one does it when the mind is still. In this way,
wishes will be easily fulfilled.
【雲谷大師】：孟子論立命之學。而曰夭壽不貳。夫夭與壽。至貳者也。當其不動念時。孰為夭。孰為壽。細分之。豐歉不貳。然後可立貧富之命。 【孟子講立命的道理說道：短命和長壽沒有分別。乍聽之下會覺得奇怪？因為短命和長壽相反，而且完全不同，怎樣說是一樣呢？要曉得在一個妄念都完全沒有時，就如同嬰兒在胎跑裏面的時候，那曉得短命和長壽的分別呢？ 等到出了娘胎，漸漸有了知識，有了分別的心；這時，前生所造的種種善業惡業，都要受報應了，那也就有短命和長壽的分別了。 因此，命運是自己造的。如果把立命這兩個字細分來講，那末富和貧要看得沒有兩樣，不可以富的仗著有錢有勢，隨便亂來，窮的也不可以自暴自棄去做壞事，儘管窮，仍然應該安分守己的做好人；能夠這樣，纔可以把本來貧窮的命，改變成富貴的命。本來富貴的命，改變成更加富貴，或者是富貴得更長久。】
[Master Yun Gu]: Mencius stated in his Principle of
Forming Destiny that there is no difference between longevity and short life.
At first glance, one would find this hard to understand - how can longevity and
short life be the same? In actuality, when we look within our hearts, we will
find no duality, no difference. We should see everything with eyes of equality
and live morally regardless of good or bad times. If one can practice
accordingly, then one can master the fate of wealth and poverty.
【雲谷大師】：窮通不貳。然後可立貴賤之命。 【窮與通，要看得是沒有兩樣，不發達的人，不可因為自己不得志，就不顧一切，隨便荒唐；發達的人，也不可仗勢欺人，造種種的罪業，越是得意，越是要為善去惡，廣種福田。能夠這樣，纔可以把本來窮苦的命，改變成發達的命，本來發達的命，就會更加發達了。】
[Master Yun Gu]:
Therefore, when we are able to create and form our own destiny, it does
not matter whether we are presently rich or poor. Just as a wealthy man should
not become careless in his thoughts and actions because he is rich, a poor man
should not resort to committing evil deeds due to his poverty. In either case,
one should keep to one's place in society and be a virtuous person. If one can practice morality regardless
of conditions, then he or she will surely change a poor life into a prosperous
one, and a prosperous life into an even longer lasting prosperity.
【雲谷大師】：夭壽不貳。然後可立生死之命。 【短命和長壽，要看得沒有兩樣，不可說我短命；不久就死了，就趁還活著的時候，隨便做惡事，糟蹋自己。要曉得既然已生成短命，就更加應該做好人，希望來生不要再短命，這一生或許也可以把壽命延長一些哦！ 命中長壽的人，不要認為自己有得活，就拼命造孽，做奸犯科，犯邪淫。要曉得長壽得來不易，更應該做好人，才可以保住他的長壽呀。能夠明白這種道理，才可以把本來短的命變成長壽，本來長壽的命，更加長壽健康。】
[Master Yun Gu]:
One should also look upon long life and short life equally. A person who knows he is short-lived
should not think, 'I'm going to die soon anyway, so there's no point in being
virtuous, I should steal and kill for my benefit while I can.' Instead, one who
already knows he has a short life to live should be even more diligent in
cultivating kindness, hoping to gain a longer life next time, and perhaps his
or her merits from practicing kindness can even elongate the present life. One who is long-lived should not think,
'I have all the time in the world, it doesn't matter if I do some evil once in
while.' We should know that longevity does not come easily, and should be
cherished and used to cultivate even more kindness and virtue. Otherwise, you
may very well use up your longevity all too soon. If you understand this principle, then
you will be able to change a short life into a long life through virtuous
behavior.
【雲谷大師】：人生世間。惟死生為重。夭壽則一切順逆皆該之矣。 【人生在這個世界上，只有這生與死的關係最為重大，所以短命同了長壽，就是最重大的事情。既然說到這最重大的短命同了長壽，那末此外一切順境，富有和發達；逆境，貧窮和不發達，都可以包括在內了。】
[Master Yun Gu]:
The issue of life and death is the most critical issue of one's
life. Therefore, long life and
short life is also the most important issue to us. The same applies to wealth and poverty,
low and high prestige. These are all encompassed by the issue of long life and
short life. That is why Mencius did
not need to mention the latter in his principle of creating destiny, since he
had already spoken about long and short life.
【雲谷大師】：至修身以俟之。乃積德祈天之事。曰修。則身有過惡。皆當治而去之。曰俟。則一毫覬覦。一毫將迎。皆當斬絕之矣。到此地位。直造先天之境。即此便是實學。（「俟」：等候。「覬覦」：非份的希望） 【孟子講立命的學問，祇講到短命和長壽，並沒講到富和貧，發達和不發達，就是這個道理。 接著雲谷禪師又告訴我說：孟子所說的『修身以俟之』這句話，是說：自己要時時刻刻修養德行，不要做半點過失罪惡。至於命能不能改變，那是積德的事，求天的事。 說到修字，那麼身上有一些些過失罪惡，就應該像治病一樣，把過失罪惡要完全去掉。講到俟，要等到修的功夫深了，命自然就會變好，不可以有一絲一毫的非份之想，也不可以讓心裏的念頭亂起亂滅，都要完全把它斬掉斷絕，能夠做到這種地步，已經是達到先天不動念頭的境界了。到了這種功夫，那就是世間受用的真正學問。 雲谷禪師接著又說：平常時一般人的行為，都是根據念頭轉的，凡是有心而為的事，不能算是自然，不著痕跡。】
[Liao-Fan]:
Master Yun Gu then told me about Mencius's teaching on cultivating the
self. He said that one who wishes
to cultivate himself must do so day by day, and be mindful of his conduct
every moment,
ensuring that no transgressions are made.
As for changing one's destiny, that depends on the accumulation of
merit, seeking for a response from the heavens. When cultivating the self, one
should be aware of one's own faults, and resolve to correct them just as in
curing a sickness. Perseverance is
required, and attainment comes when one's practice matures and ripens. In that case, one's destiny will most
definitely change for the better. We should work toward severing all bad habits
and thoughts. It would be quite an
accomplishment for the true benefits of these teachings to be felt once you
reach the state of 'no thought'.
【雲谷大師】：汝未能無心。但能持準提咒。無記無數。不令間斷。持得純熟。於持中不持。於不持中持。到得念頭不動。則靈驗矣。 【你現在還不能做到不動心的境界，你若能念準提咒，不必用心去記或數遍數，只要一直念下去，不要間斷。念到極熟的時候，自然就會口裡在念，自己不覺得在念，這叫做持中不持；在不念的時候，心裡不覺的仍在念，這叫做不持中持；念咒能念到這樣，那就我、咒、念打成了一片，自然不會有雜念進來，那末念的咒，也就沒有不靈驗的了。但是這種功夫，一定要透過實踐，才能領會到的。】
[Master Yun Gu]:
The actions of worldly people usually follow their thoughts. Whatever has to be 'thought' is not
considered natural. I know that you are still unable to accomplish the state of
'no thought', but if you practice reciting the Jwun Ti Mantra continuously, it
will help you to overcome scattered thoughts in the mind. When you recite, you must not think of
reciting, but recite consciously and diligently without any attachment. When
the reciting becomes second nature to you, it will be efficacious
[Narrator]:
But the essence of this practice can only be understood after you
practice it.
【了凡】：余初號學海。是日改號了凡。蓋悟立命之說。而不欲落凡夫窠臼也。（「窠臼」：比喻老套子、老格式（說明：打米的臼，每個都長一樣）） 【我起初的號叫做學海，但是自從那一天起就改號叫做了凡；因為我明白立命的道理，不願意和凡夫一樣。把凡夫的見解，完全掃光，所以叫做了凡。】
[Liao-Fan]:
My name used to be Shuei Hai, which meant 'broad learning', but after
receiving these teachings from Master Yun Gu, I changed it to Liao Fan, which
means 'transcending the mundane'.
It signified my understanding of the fact that destiny is created by
ourselves, and I did not wish to be like worldly people, who allowed destiny to
control them.
【了凡】：從此而後。終日兢兢。便覺與前不同。前日只是悠悠放任。到此自有戰兢惕厲景象。在暗室屋漏中。常恐得罪天地鬼神。遇人憎我毀我。自能恬然容受。 【從此以後，就整天小心謹慎，自己也覺得和從前大不相同。從前儘是糊塗隨便，無拘無束；到了現在，自然有一種小心謹慎，戰戰兢兢戒慎恭敬的景象。 雖然是在暗室無人的地方，也常恐怕得罪天地鬼神。碰到討厭我，毀謗我的，我也能夠安然的接受，不與旁人計較爭論了。】
[Liao-Fan]:
From then on, I began to be constantly aware of my thoughts and actions,
and I was very cautious and careful in whatever I did. Soon I felt quite
different from before. In the past,
I used to be careless and lived my days in distraction, and had no
self-discipline at all. Now, I
found myself being naturally respectful, careful and conservative in my
thoughts, speech, and actions. I
maintain this attitude even when I'm alone, for I know that there are spirits
and gods everywhere who can see my every action and thought. Even when I encounter people who dislike
or slander me, I can take their insults with a patient and peaceful mind, and
not feel compelled to quarrel with them.
【了凡】：到明年。禮部考科舉。孔先生算該第三。忽考第一。其言不驗。而秋闈中式矣。（「禮部考科舉」：在明朝，秀才貢生還想再考舉人，必須去參加鄉試，且在考鄉試之前，必須先去禮部（六部之一，相當現在教育部）通過一次考試，這考試就叫考科舉。「秋闈中式」：鄉試考場叫秋闈（考試在秋天八月舉行），中式即考中，合起來即中了舉人） 【從我見了雲谷禪師的第二年，到禮部去考科舉。孔先生算我的命，應該考第三名，那知道忽然考了第一名，孔先生的話開始不靈了。孔先生沒算我會考中舉人，那知道到了秋天鄉試，我竟然考中了舉人，這都不是我命裡註定的，雲谷禪師說：命運是可以改造的。這話我更加地相信了。】
[Liao-Fan]: The year after I met Master Yun Gu, I
took the preliminary imperial exam in which Mr. Kong had predicted I would come
in third place. Amazingly, I came
in first! Mr. Kong's predictions were beginning to lose their accuracy. He had
not predicted I would pass the imperial exam at all, but that autumn, I did!
None of these were part of my original destiny. Master Yun Gu had said that destiny
could be changed, and now I believe it more than ever!
【了凡】：然行義未純。檢身多誤。或見善而行之不勇。或救人而心常自疑。或身勉為善而口有過言。或醒時操持而醉後放逸。以過折功。日常虛度。自己巳歲發願。直至己卯歲。歷十餘年。而三千善行始完。 【我雖然把過失改了許多，但是碰到應該做的事情，還是不能一心一意的去做，即使做了，依然覺得有些勉強，不太自然。自己檢點反省，覺得過失仍然很多。 例如看見善，雖然肯做；但是還不能夠大膽地向前拼命去做。或者是遇到救人時，心裡面常懷疑惑，沒有堅定的心去救人。自己雖然勉強做善事，但是常說犯過失的話。有時我在清醒的時候，還能把持住自己，但是酒醉後就放肆了。雖然常做善事，積些功德；但是過失也很多，拿功來抵過，恐怕還不夠，光陰常是虛度。從己巳年聽到雲谷禪師的教訓，發願要做三千件的善事；直到己卯年，經過了十多年，才把三千件的善事做完。】
[Liao-Fan]:
Although I had corrected a lot of my faults, I found that I could not
wholeheartedly do the things I ought to do. Even if I did do them, it was forced and
unnatural. I reflected within and found that there were still many wrongs in my
being, such as seeing an opportunity to practice kindness and not being eager enough
to do it; or, harboring doubts when helping others in need. Sometimes I forced myself to act kindly,
but my speech was still untamed and offensive. I found I could contain myself
when sober, but after a few drinks, I would lose self-discipline and act
without restraint. Although I often
practiced kind deeds and accumulated merits, my faults and offenses were so
numerous, they seemed to outnumber my good deeds. Alot of my time was spent
vainly and without value. It took me more than ten years to complete the three
thousand meritorious deeds I had vowed to do.
【了凡】：時方從李漸庵入關。未及回向。庚辰南還。始請性空慧空諸上人。就東塔禪堂回向。遂起求子願。亦許行三千善事。辛巳生汝天啟。（「關」：山海關，關外即東山省） 【在那個時候，我剛和李漸庵先生，從關外回來關內，沒來得及把所做的三千件善事迴向。到了庚辰年，我從北京回到了南方，方才請了性空、慧空、兩位有道的大和尚，借東塔禪堂完成了這個迴向的心願。到這時候，我又起了求生兒子的心願，也許下了三千件善事的大願。到了辛巳年，生了你，取名叫天啟。】
[Liao-Fan]:
I was not able to dedicate the merits from these three thousand kind
deeds at a temple until I returned to my hometown in the south a few years
later. Then I made my second wish, and that was for a son. I vowed to complete another three
thousand good deeds. A few years later, your mother gave birth to you, and
named you Tien-chi.
【了凡】：余行一事。隨以筆記。汝母不能書。每行一事。輒用鵝毛管。印一硃圈於曆日之上。或施食貧人。或買放生命。一日有多至十餘圈者。（「硃」：紅色硃砂） 【我每做了一件善事，隨時都用筆記下來；你母親不會寫字，每做一件善事，都用鵝毛管，印一個紅圈在日曆上，或是送食物給窮人，或買活的東西放生，都要記圈。有時一天多到十幾個紅圈呢！也就是代表一天做了十幾件善事。】
[Liao-Fan]:
Every time I performed a kind deed, I would record it in a book. Your mother, who could not read or
write, would use a goose feather dipped in ink and make a red circle on the
calendar for every kind deed she did.
Sometimes she gave food to the poor, or bought living creatures from the
marketplace to free in the wild.
She recorded all of these with her circles on the calendar. At times she could accumulate more than
ten red circles in one day!
[Narrator]:
That means she performed more than ten kind deeds in a single day.
【了凡】：至癸未八月。三千之數已滿。復請性空輩。就家庭回向。九月十三日。復起求進士願。許行善事一萬條。丙戌登第。授寶坻知縣。 余置空格一冊。名曰治心編。
【像這樣到了癸未年的八月，三千條善事的願，方纔做滿。又請了性空和尚等，在家裡做迴向。到那年的九月十三日，又起求中進士的願，並且許下了做一萬條善事的大願。到了丙戌年，居然中了進士，吏部就補了我寶坻縣縣長的缺。我做寶坻縣的縣長時，準備了一本有空格的小冊子，這本小冊子，我叫它作治心篇。意思就是恐怕自己心起邪思歪念，因此，叫「治心」二字。】
[Liao-Fan]:
Everyday we practiced like this, and in four years, the three thousand
deeds were completed. Once again I
made the dedications, this time in our home. On September 13th of that same year, I
made my third wish, and that was to pass the next level in the imperial exam,
the jin-shr level. I also vowed to
complete ten thousand meritorious deeds.
After three years, I attained my wish and passed the jin-shr level. I was also made the mayor of Bao-di
prefecture. While in that office, I
prepared a small booklet to record my merits and faults, and called it the Book
of Disciplining the Mind.
[Narrator]:
The book was called Disciplining the Mind in hopes of helping him avoid
selfish and improper thoughts.
【了凡】：晨起坐堂。家人攜付門役。置案上。所行善惡。纖悉必記。夜則設桌於庭，效趙閱道焚香告帝。 汝母見所行不多。輒顰蹙曰。（「家人」：自己身邊的下人。「門役」：看門人。「趙閱道」：宋仁宗時的鐵面御史，死後皇帝諡法”清獻”二字，人稱”趙清獻公”。「帝」：玉皇大帝。「顰蹙」：縐緊眉頭憂愁） 【每天早晨起來，坐堂審案的時候，叫家裏人拿這本治心篇交給看門的人，放在辦公桌上。每天所做的善事惡事，雖然極小，也一定要記在治心篇上。到了晚上，在庭院中擺了桌子，換了官服，仿照宋朝的鐵面御史趙閱道，焚香禱告天帝，天天都是如此。你母親見我所做的善事不多，常常皺著眉頭向我說：】
[Liao-Fan]: From that day, I recorded all my good
and bad deeds in that booklet, and kept it on my desk. Every evening, I would burn incense and
make a report of my deeds to the heavens at the little altar in the
garden. Once, your mother was
concerned when she saw that I had not accumulated many merits and asked:
【了凡妻】：我前在家。相助為善。故三千之數得完。今許一萬。衙中無事可行。何時得圓滿乎。 【我從前在家，幫你做善事，所以你所許下三千件善事的心願，能夠做完。現在你許了做一萬件善事的心願，在衙門裏沒什麼善事可做，那要等到什麼時候，才能做完呢？】
[Mother]:
In the past, I was able to help you in your accumulation of kind deeds,
and we were able to complete the three thousand meritorious deeds. Now, you have made a vow to complete ten
thousand kind
deeds, and there are fewer opportunities to practice them here at the
government residence; how long will it be before your vow can be fulfilled?
【了凡】：夜間偶夢見一神人。余言善事難完之故。神曰。 【在你母親說過這番話之後，晚上睡覺我偶然做了一個夢，看到一位天神。我就將一萬件善事不易做完的緣故，告訴了天神，天神說：】
[Liao-Fan]:
That night, after your mother spoke these words, I dreamed of a heavenly
being, and told him of my difficulty in completing the ten thousand kind
deeds. The heavenly being said to
me:
【天神】：只減糧一節。萬行俱完矣。 【「只是你當縣長減錢糧這件事，你的一萬件善事，已經足夠抵充圓滿了。」】
[Heavenly being]: When you became mayor, you reduced the
taxes on the rice fields; that was a great kind deed, and that deed itself was
worth ten thousand merits. Your vow
is already fulfilled!
【了凡】：蓋寶坻之田。每畝二分三釐七毫。余為區處。減至一分四釐六毫。委有此事。心頗驚疑。（「區處」：分別、整理。「委」：實在） 【原來寶坻縣的田，每畝本來要收銀兩分三釐七毫，我覺得百姓錢出得太多，所以就把全縣的田清理一遍；每畝田應繳的錢糧，減到了一分四釐六毫，這件事情確實是有的；但也覺得奇怪，怎麼這事會被天神知道，並且還疑惑，只有這件事情，就可以抵得了一萬件善事呢？】
[Liao-Fan]:
As it turned out, the farmers in Bao-di prefecture had to pay a very
high tax, and when I came to office, I reduced the taxes on the rice fields by
nearly half. But still, I felt
strange...
[Narrator]:
How did the heavenly being know about the tax deduction? Liao-Fan still
held doubts and wondered how a single deed could be worth ten thousand merits.
【了凡】：適幻余禪師自五臺來。余以夢告之。且問此事宜信否。 師曰。（「五臺」：山西五臺山，文殊菩薩道場。另加上浙江普陀山（觀音菩薩道場）、四川峨嵋山（普賢菩薩道場）、安徽九華山（地藏菩薩道場），一共是中國四大名山） 【那時候恰好幻余禪師從五台山來到寶坻，我就把夢告訴了禪師，並問禪師，這件事可以相信嗎？幻余禪師說：】
[Liao-Fan]:
Coincidentally, the Zen Master Huan-yu was traveling from the Five-
Plateau Mountains and stopped in Bao-di. I invited him over and told him of my
dream, and asked whether it was believable. Master Huan-yu said:
【幻余禪師】：善心真切。即一行可當萬善。況合縣減糧。萬民受福乎。 【做善事要存心真誠懇切，不可虛情假意，企圖回報。那末就是只有一件善事，也可以抵得過一萬件善事了。況且你減輕全縣的錢糧，全縣的農民都得到你減稅的恩惠，千萬的人民因此減輕了重稅的痛苦，而獲福不少呢！】
[Master Huan-Yu]: When doing kind deeds, one must be true
and sincere, and not seek any rewards, or act with falsity. If one does a kind
deed with such a true and sincere heart, then one deed can indeed be worth the
merit from ten thousand kind deeds. Besides, your act of reducing the taxes in
this prefecture benefits more than ten thousand people; you have relieved the
suffering of heavy taxes on all these farmers. The fortune you will gain from this act
will surely be great!
【了凡】：吾即捐俸銀。請其就五臺山齋僧一萬而回向之。 【我聽了禪師的話，就立刻把我所得的俸銀薪水捐出來，請禪師在五台山替我齋僧一萬人，並且把齋僧的功德來迴向。】
[Liao-Fan]:
Upon hearing his words, I was overwhelmed with gratitude and immediately
gave a month's salary for him to take back to the Five-Plateau Mountains as
donation. I asked the Master to use the money to offer food for ten thousand
monks and dedicate the merits for me.
【了凡】：孔公算予五十三歲有厄。余未嘗祈壽。是歲竟無恙。今六十九矣。 【孔先生算我的命，到五十三歲時，應該有災雞。我雖然沒祈天求壽，五十三歲那年，我竟然一點病痛都沒有。現在已經六十九歲了（多活了十六年）。】
[Liao-Fan]:
Mr. Kong had predicted that I would die at the age of fifty-three.
However, I survived that year with no illnesses though I did not ask the
heavens for a longer life. Now I am
sixty-nine, and I have lived sixteen more years than what was destined!
【了凡】：書曰。
【書經上說：】
[Liao-Fan]:
The Chinese Book of History had said:
[Narrator]:
'The way of the Heavens is undetermined, and neither is one's destiny.
It is also said that, 'Destiny is not set, but is only created and determined
by oneself.'
【了凡】：天難諶。命靡常。又云。惟命不於常。皆非誑語。吾於是而知。凡稱禍福自己求之者。乃聖賢之言。若謂禍福惟天所命。則世俗之論矣。（「諶」：相信。「靡」：不） 【天道是不容易相信的，人的命，是沒一定的。又說：人的命沒有一定，是要靠自己創造的。 這些話，一點都不假。我由此方知，凡是講人的禍福，都是自己求來的，這些話實在是聖賢人的話；若是說禍福，都是天所註定的，那是世上庸俗的人所講的。】
[Liao-Fan]:
These are all true, and I have come to understand that both fortune and
adversity are all results of one's own doings. These are truly the words of
sages and saints! If one is to say that fortune and adversity are all
determined by the heavens, then I would consider that person to be mundane and
common.
【了凡】：汝之命。未知若何。即命當榮顯。常作落寞想。即時當順利。當作拂逆想。即眼前足食。常作貧窶想。即人相愛敬。常作恐懼想。即家世望重。常作卑下想。即學問頗優。常作淺陋想。（「拂逆」：不如意。「窶」：窮到無屋可住） 【你的命，不知究竟怎樣？就算命中應該榮華發達，還是要常常當作不得意想。就算碰到順當吉利的時候，還是要常常當作不稱心，不如意來想。就算眼前有吃有穿，還是要當作沒錢用，沒有房子住想。就算旁人喜歡你，敬重你，還是要常常小心謹慎，做恐懼想。就算你家世代有大聲名，人人都看重，還是要常常當做低微想。就算你學問高深，還是要常常當做粗淺想。這六種想法，是從反面來看問題，能夠這樣虛心，道德自然會增進，福報也自然會增加。】
[Liao-Fan]: Tien-Chi, my son, I wonder how your life
will be? In any case of destiny, we
should always prepare for the worst; therefore, even in times of prosperity,
you must act as if you were not, and when things are going your way, you must
be mindful of adversity. When you are wealthy, be mindful of poverty, and when
loved and respected by all, you must remain careful and conservative. When the family is greatly respected and
revered, you must carry yourself humbly, and when your learning is broad and
deep, you must not display it, but keep it humbly within.
[Narrator]:
The six ways of contemplation mentioned above are a means to tackle the
problem from its opposite side. If
one can thus cultivate the mind, then virtue and morality will grow and fortune
will increase on its own.
【了凡】：遠思揚祖宗之德。近思蓋父母之愆。上思報國之恩。下思造家之福。外思濟人之急。內思閑己之邪。（「愆」：過失。「閑」：防範） 【講到遠，應該要想把祖先的德氣，傳揚開來；講到近，應當想父母若有過失，要替他們遮蓋起來；這裏即是說明孟子的「父為子隱，子為父隱」的大義所在；講到向上，應該要想報答國家的恩惠；講到對下，應該要想造一家的福；說到對外，應該要想救濟別人的急難；說到對內，應該要想預防自己的邪念和邪想。這六種想法，都是從正面來肯定問題，能夠常常如此的存心，必然能成為正人君子。】
[Liao-Fan]:
When mindful of the past, we should spread the virtues of our ancestors,
and when mindful of the present, we should conceal the faults of our own
parents. This is what Mencius said as 'Parents caring for children
and children caring for parents'. When mindful of the nation, we should think
of how we can repay its kindness to us, and when mindful of the family, we
should think of how to bring about good fortune. When mindful of the outside,
we should think of how to help those in need around us, and when mindful of
within, we should prevent wicked thoughts and improper actions from arising.
[Narrator]:
These six contemplations are all positive ways to cultivate good
character. If one can practice accordingly, one will surely become a true
gentleman.
【了凡】：務要日日知非。日日改過。一日不知非。即一日安於自是。一日無過可改。即一日無步可進。天下聰明俊秀不少。所以德不加修。業不加廣者。只為因循二字。耽閣一生。（「因循」：貪圖安逸，得過且過，不想前進） 【一個人必須要每天知道自己有過失，才能天天改過，若是一天不知道自己的過失，就一天安安逸逸的算自己沒過失。如果每天都無過可改，就是每天都沒有進步；天底下聰明俊秀的人實在不少，然而他們道德上不肯用功去修，事業不能用功去做；就只為了因循兩個字，得過且過，不想前進，所以才耽擱了他們的一生。】
[Liao-Fan]:
A person must be able to detect his faults everyday in order to correct
them everyday. If you are unable to
detect any faults in yourself, then improvement of character is out of the
question. There are many intelligent people in the world who refuse to
cultivate morality and virtue, and cannot put forth diligent effort in their
work. Their failures later in life
are owed to a single word: Laziness.
【了凡】：雲谷禪師所授立命之說。乃至精至邃至真至正之理。其熟玩而勉行之。毋自曠也。（「邃」：深。「曠」：空） 【雲谷禪師所教立命的許多話，實在是最精，最深，最真，最正的道理，希望你要細細的研究，還要盡心盡力的去做，千萬不可把大好的光陰虛度過。】
[Liao-Fan]:
The teachings which Master Yun Gu taught are truly the most worthy,
deep, real, and proper teachings, and I hope you will study them closely and
practice them with all your effort.
You must use your time wisely and not let it slip by in vain.
編輯說明：
1.
原著：明 袁了凡進士 【本版經文係依據民國二十一年蘇州弘化社印行，經 印光大師鑒定之木刻版。】
2.
原著簡要選注：摘自「了凡四訓白話解釋」，民初 黃智海先生演述。
3.
了凡四訓白話篇 了凡弘法學會整理 【根據 明朝 袁了凡進士原著，以及民初 黃智海先生演述之教本】
4.
Liao-Fan’s Four Lessons
Audio Book, Sponsored and recorded by
The Education Foundation of Liao-Fan's Four Lessons
強力推薦： 改造命運心想事成
— 了凡四訓講記 淨空法師講述 華藏講記組恭敬整理 【 淨空法師於二００一年四月十六日於大陸深圳鳳凰衛視 宣講，為時五日】