This translation has been extracted from the translation by Silent Voices. It is the only good English translation that exists, to my knowledge. I have taken it from this PDF http://www.namoamitabha.net/en/publication/liaofan/liaofan_chinkung.pdf.
The original text is surrounded by rather massive a commentary. It is of the Pure Land buddhist school, and makes frequent references to how the book can be integrated into the Pure land practise.The commentary is extensive indeed. In some cases, one paragraph of the original is followed by four pages of commentary! Mercifully, the authors have provided an uninterrupted commentary of the text-- but only at the very back of the book.
The translation is not always literal, which is understandable, given its purpose. Dates in the Chinese calendar have been turned into the rather vaguer "some years ago" etc. The translators prefer "dollars" or "cents" for the corresponding ancient units. I have re-translated Parts where I have felt the translators have departed greatly from the Chinese. I have also added some comments etc. where I felt they are necessary. These parts are marked with an "E".
In this post I have placed Silent Voices' translation next to the Chinese original, which was taken from Wikisource.https://zh.wikisource.org/wiki/%E4%BA%86%E5%87%A1%E5%9B%9B%E8%A8%9 It is hoped that by re-issuing this translation in this form, it may reach a wider audience. May it provide an insight as to Chinese ideas of fate and fortune, as well as a source of moral teachings.
I will set out a preliminary analysis of the text in a future blogpost
了凡四訓
Liaofan's Four Lessons
Translated by Silent Voices, 2002
第一篇 立命之學
The First Lesson: Learning to Change Destiny
余童年喪父，老母命棄舉業學醫，謂可以養生，可以濟人，且習一藝以成名，爾父夙心也。
My father passed away when I was young. My mother persuaded me to learn medicine instead of studying and passing the imperial examinations because it would be a good way to support myself while helping others. Per- haps, I could even become famous through my medical skills; thus fulfilling my father’s aspiration for me.
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：子仕路中人也，明年即進學，何不讀書？余告以故，
One day, I met an elderly but distinguished looking gentleman at the Compassionate Cloud Temple. He had a long beard and the look of a sage. I immediately paid my respects to him. He told me: “You are destined to be a government official. Next year, you will attain the rank of Learned First Level Scholar. Why are you not studying for the examination?”I told him the reason.
並叩老者姓氏里居。語余曰：子仕路中人也，明年即進學，何不讀書？余告以故，並叩老者姓氏里居。曰：吾姓孔，雲南人也。得邵子《皇極數》正傳，數該傳汝。 asked the elderly gentleman for his name and where he was from. He replied: “My family name is Kong and I am from Yunnan province. I have inherited a very sacred and accurate text on astrology and prediction. The text, written by Shaozi, is called the Imperial Standard of Governing the World. By my calculations, I am supposed to pass it on to you and teach you how to use it.”
E: The actual text is "Imperial Culmen computations." It is something based on the I Ching, and is fiendishly complicated
余引之歸，告母。母曰：善待之。試其數，纖悉皆驗。余遂起讀書之念，謀之表兄沈稱，言：郁海谷先生，在沈友夫家開館，我送汝寄學甚便。余遂禮郁為師。
孔為余起數：縣考童生，當十四名；府考七十一名，提學考第九名。明年赴考，三處名數皆合。
Mr. Kong then did some more calculations for me. He told me that as a scholar, I would be placed fourteenth in the county examination, seventy-first in the regional ex- amination, and ninth in the provincial examination. The following year, I placed exactly where Mr. Kong had said for all three examinations.
復為卜終身休咎，言：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。
I then asked him to make predictions for the rest of my life. Mr. Kong’s calculations showed that I would pass such and such a test in such and such a year, the year that I would become a civil scholar, and the year that I would receive a promotion to become an Imperial Scholar.6 And lastly, I would be appointed as a magistrate in Sichuan province.
五十三歲八月十四日丑時，當終於正寢，惜無子。余備錄而謹記之。
After holding that position for three and a half years, I would then retire and return home. I would die at the age of fifty-three, on the 14th day of the eighth month between one to three o’clock in the morning. Unfortunately, I would not have a son. I carefully recorded and remembered everything that he said.
E: For those uninitiated in Chinese culture, not having a son is one of the worst possible destinies, (second only to having no children), for a son is needed to continue the ancestral sacrifices. Not having these sacrifices condemns one to an eternity of starvation as a disembodied spirit.
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，屠宗師即批准補貢，余竊疑之。
The outcome of every examination turned out exactly as predicted. Mr. Kong had also predicted that I would only be promoted after receiving a ration of 259 bushels of rice.7 However, I had received only 200 bushels when the Commissioner of Education, Mr. Tu, recommended me for a promotion. I secretly began to doubt the prediction.
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：五策，即五篇奏議也，豈可使博洽淹貫之儒，老於窗下乎！遂依縣申文准貢，連前食米計之，實九十一石五斗也。
Nevertheless, it turned out to be correct after all, because Mr. Tu's replacement reversed the approval for my promotion.
It was not until some years later that a new Education Commissioner, Mr. Yin, reviewed my old examination papers and exclaimed, “These five essays are as well writen as reports to the emperor. How can we bury the talents of such a great scholar?”The new commissioner wanted the magistrate to issue an order for me to become a candidate for Imperial Scholar8 under his authority. After undergoing this eventful pro- motion, my calculations showed that I had received exactly 259 bushels of rice.
余因此益信進退有命，遲速有時，澹然無求矣。
From then on, I deeply believed that promotion or demotion, wealth or poverty all came about in due time and that even the length of one’s life is pre-arranged. I began to view everything in a detached manner and ceased to seek gain or profit.
貢入燕都，留京一年，終日靜坐，不閱文字。
After being selected as an Imperial Scholar, I was to attend the University at Beijing. During my yearlong stay in the capital, my interest in meditation grew and I often sat in silence, without giving rise to a single thought. I lost interest in books and stopped studying.
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。
The following year I went to Nanjing. Before I was to en- ter the National University there, I paid a visit to Master Yungu, a venerable Zen master at Qixia Mountain. We sat in meditation, face to face in the Zen hall for three days and nights without sleep.
雲谷問曰：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？
Master Yungu said: “The reason why ordinary people cannot become sages is because of wandering thoughts. In our three-day meditation, I have not observed a single thought arise in you. Why?”
余曰：吾為孔先生算定，榮辱生死，皆有定數，即要妄想，亦無可妄想。
I replied that Mr. Kong had clearly predicted the entire outcome of my life. I had seen that the time of life, death, promotion, and failure are destined. There was no need for me to think of anything.
雲谷笑曰：我待汝是豪傑，原來只是凡夫。
The master smiled and replied: “I thought you were someone of remarkable ca- pabilities! Now I realize you are an ordinary person!”
問其故？曰：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；極惡之人，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？
Feeling confused by what Master Yungu had said, I asked him to explain. He told me that an ordinary person’s mind is forever occupied by wandering and imaginary thoughts, so naturally his or her life is bound by the mathematics of destiny. We cannot deny the fact that destiny exists, but only ordinary people are bound by it. Destiny cannot bind those who cultivate great kindness or those who have committed flagrant wrongdoings. Since I had lived my life just as Mr. Kong had predicted and done nothing to change it, I had been bound by destiny. Thus, I was a typical ordinary person.
E: "I asked why is this so? He replied "A person incapable of [entering the state of] no-thought無心, is still capable of being turned about by Yin and yang-- how can his fate not be uncomputable?-- but only an ordinary person is computable 有數. The person who has achieved the extreme of goodness; no computation can be fixed on them; the person who has achieved the extreme of evil, likewise no computation can bind them; You in these twenty years, has been computably fixed by him, not moving by even a hairsbreadth-- how can you not be an ordinary person?
余問曰：然則數可逃乎？曰：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？
Taken aback, I asked Master Yungu if we could change our destinies. He answered: “We can re-create our own destiny and seek good fortune. It is the true teaching and is found in the Book of Songs and the Book of History.”
In the Buddhist teachings, it is written that if we wish for and seek wealth, a high position, a son, a daughter, or long life, we can attain it. Since the Buddha told us that lying is one of the greatest transgressions, we can be assured that Buddhas and Bodhisattvas would not deceive us.
E: "I then asked him-- "How can one escape this? He replied "Fate is created by me; Fortune is sought by oneself; that is what the Odes and Books have said; a most brilliant teaching indeed-. In my own scriptures, it is said "Seek wealth and nobility, and get wealth and ability; seek men and women, get men and women; seek a long life, get a long life. This is no idle talk-- Rather, [the words of] Sakya[muni], all the Buddhas and Buddhisatvas [who have] taken the great vow [of abstaining form false speech]-- how can they speak wild words to deceive people"
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？
I told Master Yungu that I had heard that Mencius once said: “Whatever is sought can be attained. The seeking is within ourselves.” This refers to inner qualities such as virtue, integrity, and kindness. These are all values we can work toward. However, when it comes to outside factors such as wealth, fame, and prestige, how can we seek to attain them?
E: The actual quote from Mencius, as translated by Legge:
雲谷曰：孟子之言不錯，汝自錯解耳。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。
The master replied that Mencius was right, but that I had misunderstood his meaning. Master Yungu said that Master Huineng,11 the sixth Pariarch of the Zen school taught: “All the fields of merit are within one’s own heart. If one seeks from the true mind within, one can be in touch with all that one wishes for.” By seeking within ourselves, we will not only attain the inner qualities of virtue, integrity, and kind- ness; we will also attain [external benefits such as] wealth, fame, and prestige. To be able to attain both inner qualities and external benefits is invaluable."
若不反躬內省，而徒向外馳求，則求之有道，而得之有命矣，內外雙失，故無益。
Master Yungu then told me that if one does not reflect inside one’s own heart; but, instead blindly seeks fame, fortune, and long life from outside sources, no matter how one schemes to pursue them, one can only attain, at most, what had been destined. Seeking from the outside, one might lose both inner purity and what one was des- tined to have; thus, the seeking would have been in vain.
因問：孔公算汝終身若何？余以實告。雲谷曰：汝自揣應得科第否？應生子否？
Master Yungu next asked about Mr. Kong’s predictions for the rest of my life. I honestly told him everything. He asked if I felt that I deserved imperial appointments or a son.
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。
Reflecting on my past deeds and attitudes, I answered no I did not. Those who received imperial appointments all had the appearance of good fortune but I did not. I also did not work towards accumulating virtues to build up my good fortune. I was very impatient and narrow- minded, and would show off my intelligence and abilitiesby putting others down. I behaved as I pleased and spoke without restraint. These were all signs of scant good fortune and virtue. How could I possibly receive an imperial appointment?
地之穢者多生物，水之清者常無魚；余好潔，宜無子者一；
There is an old saying that “Life springs from the dirt of the earth while clear water often harbors no fish.” The first reason why I felt that I did not deserve a son was that I was obsessive about cleanliness.
和氣能育萬物，余善怒，宜無子者二；
The second reason was that while harmony is the cultivator of life, I was quick-tempered.
愛為生生之本，忍為不育之根；余矜惜名節，常不能捨己救人，宜無子者三；
Third, although loving-kindness is the cause of fertility and harshness the cause of sterility, I was selfishly concerned about my reputation and would not sacrifice anything for others.
多言耗氣，宜無子者四；喜飲鑠精，宜無子者五；
The fourth reason was that I talked too much and this wasted a lot of energy.
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。
Fifth, I drank too much. And sixth, I did not have a son because I often stayed up all night and wasted my energy. Aside from these, I had many other faults that were too numerous to mention.
雲谷曰：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。
Master Yungu said: “According to you then, there are many other things in life you do not deserve, not only fame and a son! Those who have millions of dollars in this life cultivated the good fortune worthy of that amount in the past. Those who have thousands of dollars must also have the good fortune worthy of that sum. Those, who die of starvation, were in fact meant to die in that manner. The karmic result today is simply the fruit of their own deeds and has nothing to do with external powers.
E: "[...] Of those in a world; those who enjoy property of a thousand gold, are people of a thousand gold; those who enjoy a property of a hundred gold, are people of a hundred gold; those who deserve to應 starve to death, are surely those who end up starving to death, [...]
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。
“For example, if a person has accumulated enough merts and virtues to last a hundred generations, then he or she will have a hundred generations of descendants. One who accumulates enough merits and virtues to last ten generations will have ten generations of descendants to live out that good fortune. The same applies to three or two generations. Those who have no descendants had too little merits and virtues.
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。
“Now that you recognize your shortcomings, you need to do all that you can to change and correct your misdeeds that caused you not to have a child or not to become an imperial official. You need to cultivate virtue and tolerance, and to regard others with good will and compassion. You also need to care for your health and conserve your energy and spirit. Live as if everything in the past dissolved yesterday and a brand-new future begins today. If you can accomplish this, then you are a person born anew, a person of virtue and sincerity.
夫血肉之身，尚然有數；義理之身，豈不能格天。
“If even our body is governed by destiny, then how can a body of virtue and sincerity not evoke a response from heaven?
太甲曰：天作孽，猶可違；自作孽，不可活。詩云：永言配命，自求多福。孔先生算汝不登科第，不生子者，此天作之孽，猶可得而違；
" As is said in the ‘Tai Jia Chapter’ in the Book of History, ‘One may run away from the retribution of heaven, but one can never escape the retribution for one’s misdeeds.’“It is said in the Book of Songs: ‘To permanently accord with the mind of heaven and to seek our own great good fortune.’
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？
The master then told me: “Mr. Kong had predicted that you would not receive an imperial appointment or have a son. These are the retributions of heaven, but even they can be changed. You only need to develop your virtue, diligently strive to practice goodness, and work to accumulate many hidden merits and virtues. These are your ways to re-create good fortune. How then is it possible that you will not get to enjoy it?
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：積善之家，必有餘慶。汝信得及否？
“I Ching, the Book of Changes, was written to help people accrue good fortune and to avoid adversity. If eve- thing is destined with no room for change, how can we hope to do this? The first chapter of the I Ching says, ‘Families who often perform good deeds will have an excess of good for- tune to pass on to the following generations.’ Do you believe this?” I replied, “Yes.”
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。
I gratefully accepted his advice and paid my respects to him by prostrating. Then I began to regret all my past wrongdoings, large and small, in front of the Buddha’s image. I wrote down my wish to pass the imperial examinations and vowed to complete three thousand meritorious deeds to show my gratitude towards my ancestors, earth, and heaven.
E: It is worth noting that another text dealing with how deeds can change fortune and fate-- The Taishang Ganying Pian-- states that accumulating 1300 good deeds is the prequisite to be an immortal/
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。
Upon hearing my vow, Master Yungu showed me a merit-fault chart and taught me how to keep a daily record of all the good and bad deeds I had done. He warned me that bad deeds would neutralize the good ones. The master also taught me to recite the Zhuenti Mantra. Only with a mind of purity and concentration could I attain what I sought.
E: I was once in A Singaporean Fortune-teller's shop; he played the Cundi mantra = Zhuenti mantra continually in the background. Evidently some take this literally.
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。
Master Yungu explained that it had been said by specialists in drawing talismanic figures: “Those who are considered experts in the art of drawing charms but do not know the right way to do so will be laughed at by spirits.” The key to drawing charms is having no thoughts from beginning to end. Understanding this, begin the first stroke with a still mind after the primal darkness. In the process of drawing, one must let go of all wandering thoughts. Only in this way can a charm be effective.
凡祈天立命，都要從無思無慮處感格。
“When one prays for and seeks for something or tries to change one’s fate, it is important that one does so without giving rise to a single thought. In this way, one will easily receive a response.
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；窮通不貳，
“Mencius wrote: ‘There is no difference between long life and short life.’ At first glance, one would find it hard to understand how they can be the same; however, when there is no thought, there is no duality in short or long life. Upon careful analysis, there is also no duality between a good or a bad harvest. Understanding this, we will be content with our present situation, be it one of wealth or poverty.”
然後可立貴賤之命；夭壽不貳，然後可立生死之命。
“And with understanding that there is no duality between poverty and wealth, our minds will be content with our present status in society, be it high or low. Also, there is no duality between long and short lives. Understanding this, we will be content with our existing lifespan, be it long or short.
人生世間，惟死生為重，曰夭壽，則一切順逆皆該之矣。
The most important concern for humans is that of life and death. Thus, early death and longevity subsume all conditions, whether they are favorable or unfavorable, and whether of gain or loss.
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；
We have to wait until our cultivation reaches a certain level, then our destiny will change. This change depends on the accumulation of merits, on seeking a response from the heavens. When cultivating, we need to be aware of our faults and resolve to correct them as if we were curing a sickness.”
曰俟，則一毫覬覦，一毫將迎，皆當斬絕之矣。
“While waiting, let go of the thought of desiring some- thing that we are not supposed to have and the thought of wishing for a reward.
到此地位，直造先天之境，即此便是實學“
At this level it would be a state of reaching the ‘innate nature of no thought’ that is the actual learning and practice of wisdom.”
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
Master Yungu told me: “I know that you are still unable to accomplish the state of no thought, but you can practice reciting the Zhuenti Mantra continuously without counting the number of recitaions and without interruption. When you reach a higher level of constant mindfulness, you will be able to achieve the level of ‘To not recite when reciting and to recite when not reciting.’ When you no longer have wandering thoughts, the mantra will become effective.”
余初號學海，是日改號了凡；
My name used to be Xuehai, which means “broad learning.” But after receiving these teachings from Master Yungu, I changed it to Liaofan, which means “transcending the ordinary.”
蓋悟立命之說，而不欲落凡夫窠臼也。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。
It signified my understanding of the fact that we could re-create our destinies and that I did not wish to be like ordinary people who were controlled by destiny. From then on, I began to be very cautious in whatever I thought or did. Soon, I felt quite different from before. In the past, I had been careless and without self- discipline. Now, I find myself being naturally watchful and conscientious. I maintain this attitude even when alone, for I know that there are spirits and heavenly beings everywhere who can know my every thought and deed. I am cautious not to offend them with my thoughts. Even when I encounter people who dislike or slander me, I bear their insults with a patient and peaceful mind, and do not feel compelled to quarrel with them.
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。
The year after I met Master Yungu, I took the preliminary imperial examination in which Mr. Kong had predicted that I would come in third place. Amazingly, I was first! Mr. Kong’s predictions were beginning to lose their accuracy. He had not predicted that I would pass the imperial examination at all, but that autumn, I did!
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。
Although I had corrected many faults, I found that I could not wholeheartedly do the things I ought to. Even if I did do them, it was forced and unnatural. I reflected within and found that I still had many shortcomings, such as seeing an opportunity to practice kindness but not being eager enough to do it or having doubts when helping others
.Sometimes I forced myself to act kindly, but my speech was still uncontrolled and offensive. I found I could con- tain myself when sober, but after a few drinks, I would act without restraint. Although I often practiced kind deeds and accumulated merits, my faults and offenseswere so numerous that they seemed to outweigh the good that I did. A lot of my time was spent vainly and without value.
自己巳歲發願，直至己卯歲，歷十餘年，而三千善行始完。
It took me more than ten years to complete the three thousand meritorious deeds I had vowed to do.
[...] 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.
I was unable to dedicate the merits from these three thousand good deeds at a temple until I returned to my hometown in the south, a few years later. At that time, I had the opportunity to ask two monks to dedicate them for me.
遂起求子願，亦許行三千善事。辛巳、生男天啟。
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 Tianqi.
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。
Every time I performed a good deed, I would record it in a book. Your mother who could not read or write would use a goose feather dipped in ink. She made a red circle on the calendar for every good deed she did. Sometimes she gave food to the poor or bought living creatures in the marketplace and freed them in the wild. She recorded all of these with her circles on the calendar. At times, she could accumulate more than ten circles in one day!
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，復起求中進士願，許行善事一萬條，丙戌登第，授寶坻知縣。
Everyday we practiced like this and in four years, the three thousand deeds were completed. Again, I invited the same two masters to make the dedications, this time at our home. On the 13th day of the ninth month of that same year, I made my third wish and that was to pass the highest level of the imperial examination. I also vowed to complete ten thousand meritorious deeds. After three years, I attained my wish and passed the examination. I was also made the mayor of Baodi county.
[Silent Voices' Commentary:" It only took four years, from 1580 to 1583, to complete the second pledge of three thousand good deeds, whereas it had taken over ten years to accomplish the first similar pledge."
余置空格一冊，名曰治心編。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。
I prepared a small book to record my merits and faults, and called it the Book of Cultivating the Mind. Every morning, when I began work in the office, my servant would bring the book and have the guard place it on my desk. I would record my every deed—good or bad—no matter how small. At night, I set up an altar in the court-yard and put on my official uniform to emulate the way of Mr. Zhao, an officer in the Song dynasty. I burned in- cense and reported all my deeds to the heavens.
汝母見所行不多，輒顰蹙曰：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？
Once, your mother was concerned when she saw that I had not accumulated much merit. In the past, she had been able to help me in our accumulation of good deeds and we were able to complete the three thousand meritorious deeds. Now, I had made a vow to complete ten thousand more deeds but there were fewer opportunities to practice them at the government residence. She worried about how long it would be before my vow could be fulfilled.
夜間偶夢見一神人，余言善事難完之故。神曰：只減糧一節，萬行俱完矣。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。適幻余禪師自五臺來，余以夢告之，且問此事宜信否？
That night, I dreamed of a heavenly being and told him of my difficulty in completing the ten thousand good deeds. The heavenly being reminded me that upon be- coming mayor, I had reduced the taxes on the farmlands. That one good deed was worth ten thousand merits. My vow was already fulfilled!
When I became mayor, the farmers in Baodi county were highly taxed so I reduced the tax by nearly half. But, I felt bewildered and still had doubts. How could just one deed be worth ten thousand merits?
師曰：善心真切，即一行可當萬善，況合縣減糧、萬民受福乎？
Coincidentally, the Zen Master Huanyu was traveling from Wutai Mountain and stopped in Baodi. I invited him to the government residence, told him of my dream, and asked whether it was believable. Master Huanyu said: “If one does a good deed with such a true and sincere heart without expectation of reward, then one deed can indeed be worth the merits of ten thousand. Besides, your act of reducing the taxes in this county benefits more than ten thousand people!”
吾即捐俸銀，請其就五臺山齋僧一萬而回向之。
Upon hearing this, I immediately gave all my savings for him to take back to Wutai Mountain. I asked him to use the money for a food offering for ten thousand monks and to dedicate the merits for me.
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。書曰：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。
Mr. Kong had predicted that I would die at the age of fifty-three. However, I survived that year without illness although I did not ask the heavens for a longer life. Now I am sixty-nine. The Book of History explains, “Destiny exists but it is changeable. [it also says] Destiny is not set, but is created and determined by our- selves.” All this is true. I came to understand that both good fortune and misfor- tune are the results of our own actions. These are truly the words of sages and virtuous people! If someone said that good fortune and adversity are determined by the heavens, I would consider that person ordinary.
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。
Tianqi, my son, I wonder what your life will be like? We should always prepare for the worst. Therefore, even in times of prosperity, act as if you were not. When things are going your way, be mindful of adversity. When you have enough food and clothing, be mindful of poverty.When loved and respected by all, remain apprehensive and conservative. When the family is greatly respected, carry yourself humbly. And when your learning is extensive and profound, always feel that the more you learn the less you know.
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。
For the past, we can think of how to advocate the virtues of our ancestors. For the present, we can think of how to conceal the faults of our parents. For the country, we can think of how we can repay its kindness to us and for the family we can think of how to bring about its good fortune. For other people, think of how to help those in need around us and for within ourselves think of how to prevent improper thoughts and actions from arising.
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。
We need to find our faults daily and to correct them im- mediately. If we are unable to detect our faults, we will think that everything we do is right. When we are unable to correct our faults, improvement will be impossible. vThere are many intelligent people in the world who can- not improve in either their cultivation of morality and virtues or in their work. Their failures in this life are owed to a single word: procrastination.
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。
Tianqi, the teachings of Master Yungu are most worthy, profound, real, and proper. I hope that you will learn them well and practice them diligently. Use your time wisely and do not let it slip by in vain.
第二篇 改過之法[编辑]
The Second Lesson: Ways to Reform
春秋諸大夫，見人言動，億而談其禍福，靡不驗者，左國諸記可觀也。
During the Spring-Autumn Period,31 China was divided into several small nations. Many prestigious advisers of these nations were able to accurately predict whether a person’s future would be fortunate or unfortunate based on their observation of that person’s speech and behavior. Many of these are recorded in Spring and Autumn Annals.32
大都吉凶之兆，萌乎心而動乎四體。其過於厚者常獲福，過於薄者常近禍。俗眼多翳，謂有未定而不可測者。
As a rule, there are signs that signal impending danger or the coming of good fortune. These signs rising from within are due to one’s thoughts and feelings being revealed in his or her behavior. Usually a person is more fortunate when tending toward kindness but invites trouble when tending toward cruelty. Ordinary people often do not know what is really happening. It is as if their vision were blurred. Since they cannot see the truth, they claim that good fortune and misfortunes are unpredictable.
至誠合天：福之將至，觀其善而必先知之矣。禍之將至，觀其不善而必先知之矣。
When we are sincere and honest, our hearts will accord with the will of heaven.By observing our goodness, others will be able to foresee the coming of good fortune; and by observing our im- morality, they will foresee approaching misfortune.
今欲獲福而遠禍，未論行善，先須改過。
If we wish to gain good fortune and avoid misfortunes, we first need to reform before we even talk about doing good deeds.
發心[编辑]
但改過者，第一，要發恥心。
There are three ways to reform our faults. First, we must be able to feel ashamed.
思古之聖賢，與我同為丈夫，彼何以百世可師？我何以一身瓦裂？
Think of all of the ancient sages and virtuous people whose names and teachings have lasted for hundreds of generations. They were people just like us, but why is my name worthless like a broken roof-tile?
耽染塵情，私行不義；謂人不知，傲然無愧，將日淪於禽獸而不自知矣。。
We are clinging to worldly desires. Secretly, we do many improper things while thinking others will not know about them and then are shamelessly proud of ourselves! One day, we will be reborn as an animal without realizing it.
世之可羞、可恥者，莫大乎此。孟子曰：「恥之於人大矣。」以其得之則聖賢，失之則禽獸耳。此改過之要機也
There is nothing else in the world that calls for more shame and remorse than behavior such as this. Mencius once said, “Shame is the most important word in a person’s life.” Why? Because one who knows shame will put forth his or her best efforts into correcting faults and will eventually attain sagehood or become a virtuous person. One who does not know shame will be just like an animal: unrestrained and immoral. This is the key to correcting our faults.
第二，要發畏心。天地在上，鬼神難欺。吾雖過在隱微，而天地鬼神，實鑒臨之。重則降之百殃，輕則損其現福；吾何可以不懼？
The second way to reform is to know fear. Celestial beings and earthly spirits hover over our heads in observation. There is no way for us to deceive them. Even when my wrongdoings are done in a concealed place, the beings and spirits of heaven and earth are pre- sent. They see all my faults. If my bad deeds are serious, then all kinds of adversities will befall me. If my fault is minor, it will still reduce my current good fortune. How can I not feel fear?
不惟此也。閒居之地，指視昭然。吾雖掩之甚密，文之甚巧；而肺肝早露，終難自欺。被人覷破，不值一文矣，烏得不懍懍？
Even when we are alone in our room, the beings and spirits watch us very carefully and record everything. Even if we try to conceal our improper acts with clever speech, the spirits and celestial beings can see into our hearts as clearly as seeing into our lungs or liver. We are just trying to deceive ourselves and others. In actuality, others have seen through us, and we thus become worthless [in their eyes]. When we think about this, how can we not afraid?
不惟是也。一息尚存，彌天之惡，猶可悔改。古人有一生作惡，臨死悔悟，發一善念，遂得善終者。
However, as long as we still have one breath left, we have the chance to regret even the worst deeds. There are cases in history where people who had committed numerous bad deeds but who later deeply regretted them during their dying moments were able to pass away peacefully.
謂一念猛厲，足以滌百年之惡也。譬如千年幽谷，一燈纔照，則千年之暗俱除。故過不論久近，惟以改為貴。
If a person can have a determined and courageous kind thought at the most important moment, it can cleanse away hundreds of years of accumulated offenses. This is like only needing one lamp to bring light into a valley that has been dark for a thousand years. It does not matter how long one has been committing misdeeds. If one can reform, he or she is exceptional!
但塵世無常，肉身易殞，一息不屬，欲改無由矣。明則千百年擔負惡名，雖孝子慈孫，不能洗滌；幽則千百劫沉淪獄報，雖聖賢佛菩薩，不能援引。烏得不畏？
We live in a constantly changing and chaotic world. Our bodies, made of flesh and blood, are perishable. If our next breath does not come, then this body will no longer be a part of us. Then, even if we want to reform, it will be too late. When we commit a wrongdoing, our retribution in this world is a bad reputation that will last for hundreds, even thousands of years. Even filial and loving descendants cannot restore our honor. In a future life, we might end up in hell suffering from immense pain. When even the sages, virtuous people, Buddhas, and Bodhisattvas cannot help us escape from our bad consequences, how can we not be afraid?
第三，須發勇心，人不改過，多是因循退縮；吾須奮然振作，不用遲疑，不煩等待。小者如芒刺在肉，速與抉剔；大者如毒蛇嚙指，速與斬除，無絲毫凝滯，此風雷之所以為益也。
The third way to reform is to have a determined, courageous heart. When we hesitate to reform our faults because we do not really want to change, we are content with what we can get away with. For a reform to take place, we must be resolute and resolve to change immediately. We should not hesitate or postpone until tomorrow or the day after. A minor fault is like a thorn piercing our flesh and should be quickly removed. A big fault is like our finger being bitten by a poisonous snake. We must quickly cut off the finger to prevent the poison from spreading and killing us. If we consult the I Ching and receive the wind-thunder symbol, it means that our strong determination in reforming assures us of success.
E: The "Wind thunder symbol" is the 42nd hexagram, "increase" which is comprised of the trigrams for Wind and thunder.
具是三心，則有過斯改，如春冰遇日，何患不消乎？
If we can follow the three ways of shame, fear, and deter- mination to reform, then we will surely be transformed.There is no need to worry. It will happen as assuredly as the spring sun will melt a thin layer of ice.
工夫[编辑]Changing through Behavior
然人之過，有從事上改者，有從理上改者，有從心上改者。工夫不同，效驗亦異。
There are also three methods of practice to help us reform. The first is changing through behavior, the second is changing through reasoning, and the third is changing from the heart.
如前日殺生，今戒不殺；前日怒詈，今戒不怒；此就其事而改之者也。強制於外，其難百倍；且病根終在，東滅西生，非究竟廓然之道也。善改過者，未禁其事，先明其理。
Trying to force ourselves to suppress our faults is extremely difficult because we have not permanently uprooted our faults, merely temporarily curbed them. Therefore, changing through behavior cannot help us to permanently eliminate our faults. Instead, we can try to reform by understanding why we should not do something;
如過在殺生，即思曰：「上帝好生，物皆戀命；殺彼養己，豈能自安？且彼之殺也：既受屠割，復入鼎鑊；種種痛苦，徹入骨髓。己之養也：珍膏羅列，食過即空；疏食菜羹，儘可充腹。何必戕彼之生，損己之福哉？」
[F]or example, killing. To love all living things is a virtue of heaven. Understanding that all living beings love life and fear death, how can I be at peace with myself by taking another’s life to nurture my own? At times, animals such as fish or crabs have been cooked alive. Such pain and suffering reach down into their very bones. How can we be so cruel? When we eat, we use many expensive and tasty things to nourish ourselves, enough to fill the whole dining table! But once the meal is done, even the best delicacies will become body waste and be excreted. The result of our killing accomplishes nothing. Consuming vegetarian foods can fill and nourish us just as well. Why let our stomachs become a graveyard and reduce our good fortune through killing?
又思：「血氣之屬，皆含靈知；既有靈知，皆我一體。縱不能躬修至德，使之尊我、親我，豈可日戕物命，使之仇我、憾我於無窮也？」一思及此，將有對食傷心，不能下咽者矣。
Think of all the living beings with flesh and blood. Like us, they are self-aware. They and we are one entity. Although our cultivation of virtue has not yet reached the state that will enable these beings to respect us and feel safe around us, we can at least not harm them or make them hate us. If we think about it, we will naturally feel sorrow for these animals and thus be unable to swallow their flesh.
如前日好怒，必思曰：「人有不及，情所宜矜；悖理相干，於我何與？本無可怒者。」
Another example of changing through reasoning is an easily angered person. He or she can stop and think that we all have our strengths and weaknesses. If I touch on someone’s weakness, I should feel sad about their failing and forgive any shortcomings. If someone offends me for no reason at all, it is that person’s problem and has noth- ing to do with me. There is no reason for me to become angry.
又思：「天下無自是之豪傑，亦無尤人之學問。行有不得，皆己之德未修、感未至也。吾悉以自反，則謗毀之來，皆磨煉玉成之地；我將歡然受賜，何怒之有？」
I also think that no great person thinks that he or she is always right. Nor do intelligent people blame their faults on others. When things do not go the way we wish, it is because we have not cultivated our virtues and morals, and have not accumulated enough merits to move others! We should always reflect upon ourselves first. In so doing, criticism can become a training ground to refine our character and to strengthen our abilities. We should be very glad to accept someone else’s criticism and guidance. What is there to be angry and complain about?
又聞謗而不怒，雖讒燄薰天，如舉火焚空，終將自息。聞謗而怒，雖巧心力辯，如春蠶作繭，自取纏綿。怒不惟無益，且有害也。
Likewise, in the face of slander, we should maintain the mind of stillness. Although the slanderous rumors and tale bearing spread like a huge fire, like a torch, they will eventually burn themselves out.If we become angry and try to defend ourselves when slandered, it would be like the spring silkworm spinning its own cocoon and suffocating itself. Becoming angry does not benefit us; it harms us.
其餘種種過惡，皆當據理思之。此理既明，過將自止。
There are other faults and offenses we can change. If we understand the principle behind the need for reform, we will not repeat our mistakes.
何謂從心而改？過有千端，惟心所造；吾心不動，過安從生？
What does “changing from the heart” mean? Although we have thousands of different faults, they all stem from the heart, from the mind.If my heart is still of thoughts, then actions will not arise and faults can be avoided.
學者於好色、好名、好貨、好怒種種諸過，不必逐類尋求；但當一心為善，正念現前，邪念自然污染不上。如太陽當空，魍魎潛消，此精一之真傳也。過由心造，亦由心改，如斬毒樹，直斷其根，奚必枝枝而伐，葉葉而摘哉？
Practitioners do not have to try to eradicate faults such as the desire for fame, sex, profit, or anger, one by one. All we need is a sincere heart to practice good deeds. As long as our hearts are virtuous and kind, then naturally our minds will not have any improper thoughts.“Demons do not appear during the day.”40 This is the essence, the key to our change. Since all mistakes stem from the heart, we change from the heart. It is like getting rid of a poisonous tree. If we want to put an end to it, we uproot it altogether so it cannot grow again. Why exert ourselves to no avail by pulling out its leaves one by one and cutting it twig by twig?
大抵最上者治心，當下清淨；纔動即覺，覺之即無。
The best way to reform our faults is through cultivating our hearts for purity will surface right away. If my heart is pure, I can recognize and stop an improper thought as soon as it arises. The immoral idea will disappear the moment I am conscious of it.
苟未能然，須明理以遣之；又未能然，須隨事以禁之。以上事而兼行下功，未為失策；執下而昧上，則拙矣。
If I am unable to succeed at reforming my faults through changing the heart, then I will try at the level of understanding, knowing the reasons why I need to make the change. If I cannot succeed with this, then I will try to reform by changing through behavior. The best way is to cultivate the heart and understand the reasons behind the need to change. It is foolish to confine ourselves to reforming through behavior. This is the inferior way. Instead we should be reforming from the heart, for this is the best way to change.
效驗[编辑]The Desired Result of Reform
顧發願改過，明須良朋提醒，幽須鬼神證明。一心懺悔，晝夜不懈，經一七、二七，以至一月、二月、三月，必有效驗：
But even when we vow to change, assistance is needed to truly reform. We will need constant reminders from genuine friends who witness our actions in everyday life. As for our good and bad thoughts, we can ask the beings and spirits of heaven and earth to be our witnesses. We also need to be diligent and to sincerely regret day and night. If we can honestly regret for one to two weeks, one to three months, then in this way, we are assured of attaining good results.
或覺心神恬曠；或覺智慧頓開；或處冗沓而觸念皆通；或遇怨仇而回瞋作喜；
What are the benefits of contrition? We may feel very much at ease and our hearts may feel light and generous. An unintelligent person may suddenly become wise. Another might maintain a clear and relaxed mind even in a disturbing and confusing environment. We would also feel able to understand everything or to eradicate our hatred upon seeing an enemy while we remain happy.
E: The words "what are the benefits of contrition" might better be altered to "good results, such as", which is closer to the Chinese.
或夢吐黑物；或夢往聖先賢，提攜接引；或夢飛步太虛；或夢幢幡寶蓋。種種勝事，皆過消罪滅之象也。然不得執此自高，畫而不進。
We may dream of spitting out black things, or having ancient sages or virtuous people encourage and escort us. We may dream of flying in space or of colorful pennants and ornately decorated canopies. Such phenomena are indications of a successful reform and a dissolving of past offenses .However, we must not consider seeing these phenomena as signs of perfection. Instead, we must resolve to further improve ourselves and work even harder to reform.
E: A dream of vomiting a black thing-- representing the sins of a person-- is one of the consequences of reciting the Cundi mantra
昔蘧伯玉當二十歲時，己覺前日之非而盡改之矣。至二十一歲，乃知前之所改，未盡也；及二十二歲，回視二十一歲，猶在夢中，歲復一歲，遞遞改之，行年五十，而猶知四十九年之非，古人改過之學如此。
[An example is Qu Boyu] At twenty, he was already mindful of his faults, had analyzed them, and tried to thoroughly correct them. At the age of twenty-one, hefelt that he still had not completely corrected all of them. At twenty-two, he felt as if twenty-one was wasted, without any real improvement. Thus, year after year, he continued to correct his faults. When he reached fifty, Boyu still felt that the past forty-nine years were filled with wrongdoings. This was how particular our ancestors were regarding the correction of faults!
吾輩身為凡流，過惡蝟集；而回思往事，常若不見其有過者，心粗而眼翳也。
We are all just ordinary people with mistakes as numerous as a porcupine’s spines. Often when we look back, we do not even see our faults because we are careless and do not know how to reflect on our actions. It is as if a cataract is growing in our eye.
然人之過惡深重者，亦有效驗：或心神昏塞，轉頭即忘；或無事而常煩惱； 或見君子而赧然消沮；或聞正論而不樂；或施惠而人反怨；或夜夢顛；甚則妄言失志；皆作孽之相也，
All these are symptoms of having accumulated too many offenses! Our hearts may feel confused and oppressed, lacking energy. We will become extremely forgetful and filled with worries even when nothing is happening[We will] feel embarrassed and depressed upon meeting a virtuous person, or become displeased at hearing proper reasoning. When kind to others, we will be met with hostility. We may have nightmares where everything is upside-down, and talk incoherently and behave abnormally.
苟一類此，即須奮發，捨舊圖新，幸勿自誤
These are all signs of misfortune. If we have any of these symptoms, we must immediately reinforce our willpower to correct all of our faults. It is necessary to start anew and not delay!
第三篇 積善之
The Third Lesson:The Ways to Cultivate Goodness
易曰：積善之家，必有餘慶。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。孔子稱舜之大孝，曰：宗廟饗之，子孫保之，皆至論也。試以往事徵之。
We read in the I Ching: “Families who perform good deeds will accumulate prosperity that can outlast many generations.” An example is the Yan family. Before they married their daughter to the man who was to be Confucius’s father, they inquired about the family. After finding that they practiced goodness and accumulated virtues, the Yan family felt confident that they were marrying their daughter into a family that would prosper and have outstanding descendants.
In another example, Confucius had praised Shun for his filial piety by saying: “Due to his great filial piety and sincerity, Shun deeply moved even his ancestors to a cept his offering.43 His accumulation of merits and good fortune would last for many generations.” This principle is confirmed by many examples.
楊少師榮、建寧人。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。
[The following are some additional examples of how merits can be attained through performing good deeds.44]]
In Fujian province, a man named Yang Rong45 held a position in the Imperial Court as the Emperor’s teacher. Yang Rong’s ancestors were boat people who made a living by helping people cross the river. One year, a storm lasted so long that violent flooding swept away people, animals, houses, and belongings. The other boaters took advantage of the situation to collect the floating belongings. Only Yang Rong’s grandfather and great grandfather rescued the drowning people, and ignored the belongings. The boaters laughed and thought the two to be very foolish.
逮少師父生，家漸裕，有神人化為道者，語之曰：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。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。
Later, when Yang Rong’s father was born, the Yang family gradually became wealthy. One day a heavenly being who had manifested as a Taoist monk told the Yang family that due to their ancestors’ accumulation of hidden merits, their descendants would enjoy wealth and prominence. He then suggested a special place where they could build the ancestral tomb. They followed his suggestion. Today it is called the White Hare Grave. Shortly after, Yang Rong was born. He passed the impeial examination when he was only twenty years old and later received the imperial appointment of Master. The emperor even bestowed the same imperial honors on his grandfather and great grandfather. Today, his virtuous and prosperous descendants are still prominent.
E: the location of a tomb is said to directly affect the fortunes of its descendants. It is implied that the proximate cause of Yang's descendants' fortune is because of the auspicious siting of a grave.
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：怎奈此人越法悖理，不由人不怒。自懲叩首曰：上失其道，民散久矣，如得其情，哀矜勿喜；喜且不可，而況怒乎？宰為之霽顏。
Yang Zicheng, from the county of Yin in Zhejiang province, is another example. He worked in the county courthouse and was kind, fair, and honest. Once, the county magistrate47 punished a criminal by beating him until he was bleeding profusely. Zicheng knelt and pleaded with him to stop. The infuriated magistrate retorted: “It’s all right for you to plead, but how can I not be angry when he has broken the law!” Zicheng replied that when government leaders do not follow the proper path, ordinary people would lose their way. Realizing this, we should feel sorrow and not pleasure [at solving the case]. And we should certainly not become angry. A case like this called for more understanding. Moved by Zicheng’s plea, the magistrate ceased the beating.
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。
Although Zicheng’s family was poor, he refused all bribes.49 If the prisoners were short of food, he would take some from his own home to give it to them even if it meant going hungry himself. One day, it was time for several newly arrived prisoners to be fed, but Zicheng himself had little food. If he gave the prisoners what he had, his family would go hungry; if he kept the food for his family, the prisoners, would have nothing to eat—an appalling dilemma. He felt that the prisoners needed the food more than his family did. He discussed itwith his wife who asked where the prisoners were from. Zicheng told her that they were from Hangzhow.
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。
Later, Zicheng had two sons. The elder son, Shouchen, and the younger one, Shouzhi, both held important government positions. Zicheng’s eldest grandson became vice minister in the Ministry of Justice and his second grandson was a highly placed member of the government staff in Sichuan province. They too were prominent. Today, their descendant Yang Chuting, also a government official, is known for his virtuous deeds.
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。
Another account took place during the Zheng-Tong period, [the time of Emperor Yingzong]. In Fujian province, many intellectuals had joined a group of rebels. The emperor appointed Imperial Censor Zhang to stop them. He tricked the rebels and captured their leader. Later, Imperial Censor Zhang dispatched General Xie to put an end to the remaining rebels in the eastern part of the province. The general obtained a list of the insurgents and ordered white flags to be secretly given to everyone not on that list along with instructions to place the flags on their doors when the imperial army came to town. He ordered the soldiers not to harm the innocent and with this one thought of goodness, he saved tens of thousands of people from being killed.His son Xie Chian placed first in the imperial examina- tions and eventually became an advisor to the emperor. His grandson Xie Pi placed third in the imperial examinations.
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：吾食汝三年粉團，何以報汝？府後有一地，葬之，子孫官爵，有一升麻子之數。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。
Another example is the Lin family from Putian in Fujian province. Among their ancestors was a very generous elderly lady. Every day she made rice balls for the poor and gave away as many as they wanted. An immortal who manifested as a Taoist monk came daily for three years and always asked for six or seven. Her ceaseless generosity convinced him of her deep sincerity. He told her: “I have eaten your rice balls for three years and have done nothing to show my gratitude. Perhaps I can do so now. On the land behind your house is a good place for your grave. If you are placed there when you die, the number of your descendants who will have imperial appointments will equal the number of seeds in a pound of sesame seeds.” Her son followed his recommendations.The first generation after that, nine men passed the imperial examinations and it continued that way for generations. It was said in Fujian that the surname of Lin was always on the list of those who had passed the imperial examination.
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，半僵矣。遂解己綿裘衣之，且扶歸救甦。夢神告之曰：汝救人一命，出至誠心，吾遣韓琦為汝子。及生琢菴。遂名琦。
Another example is Mr. Feng, the father of the imperial historian, Feng Zhuoan. One winter many years ago, Mr. Feng was on his way to school when he saw someone ly- ing in the snow. Finding that the man was barely breath- ing, he quickly took off his coat, wrapped it around the man, carried him back home, and revived him.51
That night, Zhuoan’s father dreamt that a heavenly being told him: “Out of complete sincerity, you helped a dying man. This is a great virtue. I will have the famous Gen- eral Han Qi Han of the Song dynasty to be reborn as your son.” Later, Zhuoan was born and was named Qi.
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：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。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：書可假，銀不可假；想兒無恙。婦遂不嫁。其子後歸，夫婦相保如初。
Also, there was Mr. Ying, a minister who lived in Taizhou. When he was young, he studied in remote mountain areas. At night, he often heard the sounds of ghosts and spirits but was never afraid of them. One night, he heard one ghost happily say to another: “There is 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 and will replace me. Then I will be reborn!”
Upon hearing this, Mr. Ying immediately set out to sell some land that he owned. He received two hundred grams of silver for it. He then made up a letter from the daughter-in-law’s husband, and sent it to her home along with the silver. The parents knew that the letter was not in the son’s handwriting, but examined the silver and said: “This letter may be false, but the silver is not. Perhaps our son is alive.” Consequently, the daughter-in-law was not forced to remarry. After a while the husband returned home and the couple resumed their lives together.
公又聞鬼語曰：我當得代，奈此秀才壞吾事。旁一鬼曰：爾何不禍之？曰：上帝以此人心好，命作陰德尚書矣，吾何得而禍之？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。
Next, Mr. Ying heard the ghost say, “Originally, I was supposed to leave here and be reborn, but Mr. Ying messed up my chance!” The other ghost asked: “Why don’t you get even with him?” The first ghost replied: “I can’t. The heavenly beings have recognized his goodness and he is going to receive a prominent position in the future. How can I hurt him?” Upon hearing this, Mr. Ying became even more diligent in practicing goodness and accumulating merits. Whenever there was a famine, he gave grain from his storehouses to those who needed it. He always helped relatives in emergencies. When things did not go his way, he always reflected within himself rather than complain of others. Thus, he always quietly complied with conditions. Even today, his descendants are prominent.
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：千不誆，萬不誆；徐家秀才，做到了舉人郎。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：千不誆，萬不誆；徐家舉人，直做到都堂。鳳竹官終兩浙巡撫。
Another person, Xu Fengzhu, lived in Jiangsu province. Whenever there was a famine, his wealthy father would be the first to waive the rent on the rice fields, hoping that other wealthy people would follow suit.54 He also donated grain from his storehouses to those who were hungry.
One night, he heard ghosts outside his home say, “A county scholar in the Xu family is going to pass the provincial imperial examination!” This went on for several nights and indeed that year his son Fengzhu passed the examination. After that, Fengzhu’s father became even more diligent in accumulating good deeds.
He paid for the repair of roads and bridges, and provided food for monks as well as for the poor. He did all he could to help others. Sometime later, he heard the ghosts again. They said: “The provincial scholar from the Xu family is going to hold a high position in the government.” Eventually, Fengzhu became the governor of Zhejiang province.
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：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。尚書為奏，允其議。時公亦差減刑之列，夢一神告之曰：汝命無子，今減刑之議，深合天心，上帝賜汝三子，皆衣紫腰金。是夕夫人有娠，後生應塤、應坤、應堎，皆顯官。
Another example is Tu Kangxi who lived in Jiaxing, Zhejiang province. Mr. Tu worked in the courthouse and would spend nights in the prison cells, talking with the inmates. Instead of making a name for himself, he would write secret reports to the minister of justice, telling him why certain prisoners were innocent. The minister would then question the prisoner accordingly and clear the cases. Through Mr. Tu’s efforts, more than ten innocent people were released and all of them were extremely grateful to the judge praising the minister of justice for his wise judgment.
Soon after, Mr. Tu made a report to the imperial judge saying: “If innocent people are imprisoned here, there must be many more throughout the country. I recommend that investigators be sent to check the prisons for innocent people every five years. The sentences can be canceled to prevent the innocent from remaining in prison.” The minister, Mr. Tu’s superior, took the report to the emperor, who agreed with Mr. Tu’s suggestion. Mr. Tu was subsequently chosen as one of the special agents in charge of reducing sentences for those who were found innocent.
One night, he dreamt that a heavenly being came to him and said: “Originally, you did not deserve a son in this life, but this act of reducing prison sentences for innocent people accords with the wishes of the heavens. You will be bestowed with three sons and they will all attain high positions.” His wife later gave birth to three sons who all became prominent.
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，僧告以功大銀少，不能竣事；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：但得聖像無恙，吾雖裸裎何傷？僧垂淚曰：舍銀及衣布，猶非難事。只此一點心，如何易得。後功完，拉老父同遊，宿寺中。公夢伽藍來謝曰：汝子當享世祿矣。後子汴，孫檉芳，皆登第，作顯官。
Another example of attaining good results from practic- ing kindness is Bao Ping who lived in Jiaxing. Ping was the youngest of seven sons of the magistrate of Chizhou,Anhui province. He married into the Yuan family in Pinghu county, Zhejiang province, and was a good friend of my father. Bao Ping was knowledgeable and talented, but always failed in the examinations. He spent his time studying Buddhism and Taoism.
Once, while traveling to Lake Mao, he came to a village and saw a temple in dire need of repair. The statue of Avalokiteshvara Bodhisattva was wet from the rain that leaked through the roof. Ping took out all his money and gave it to the abbot, so that he could restore the temple.
The abbot replied: “It is a major project, I am afraid this is not enough.” Bao Ping then took out all his expensive clothes and handed them to the abbot. His servant tried to persuade him to keep his best outfit, but he refused, saying: “It does not matter to me. As long as the statue of Avalokiteshvara Bodhisattva remains undamaged, I do not care if I have to go without clothes.”
The abbot, with tears in his eyes, exclaimed, “To give up money and clothing is not difficult, but your deep sincerity is truly rare.” After the temple was repaired, Bao Ping asked his father to visit it and together they spent the night there. The temple’s Dharma Protector, Qielan, came in his dream to thank him and said: “Since you have accumulated these merits and virtues, you will have many generations of descendants who will receive imperial appointments.” His son and grandson both passed high examinations and were appointed as imperial officials.
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：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。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：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。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。
Zhi Li from Jiashan county, in Zhejiang province is an- other example. His father used to be a clerk in the provincial courthouse. Once, when Zhi Li’s father learned that an innocent man had been given the death penalty, he tried to save the man’s life. When the prisoner heard about this, he told his wife: “I am greatly indebted to this man who has spoken on my behalf, but I have no way to show my gratitude. Will you invite him to our house and offer yourself to him? Perhaps this will please him and increase my chances to live.” The wife cried as she listened to his request, but there was no other way to help. The next day when the clerk came to visit, she offered him wine and told him of her husband’s wish. The clerk refused, but continued to do all he could for the man. When at last the prisoner was released, he and his wife went to the clerk’s house to thank him. He said: “One with such virtue as yours is truly rare these days, how can I show my gratitude? Since you do not have a son, allow me to offer my daughter in marriage to you. Please accept for this is the only way that I can repay you.”The clerk accepted and soon afterwards, she bore him his son, Zhi Li. He passed the highest level of the imperial examinations when he was just twenty years old and later was appointed to an important government position. His son Gao, grandson Lu, and great grandson Dalun, all passed the examinations and received imperial appointments as well.
凡此十條，所行不同，同歸於善而已。
These ten examples all tell of the deeds cultivated by different people. Although their actions differed, their in- tent was the same—to perform goodness.
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。為善而不窮理，則自謂行持，豈知造孽，枉費苦心，無益也。
If we carefully think about goodness, we will realize that there are many different types—real and false, honest and crooked, hidden and visible, apparent and actual, proper and improper, full and half, big and small, and difficult and easy.
These different types each have their own causes that need to be understood. If we try to practice good deeds but do not know how to distinguish between right and wrong, we may end up doing more harm than good and all of our efforts will have been in vain.
何謂真假？昔有儒生數輩，謁中峰和尚，問曰：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。
What are “real goodness” and “false goodness?” In the Yuan dynasty, a group of scholars went to visit Master Zhongfeng.57 One said: “We hear in Buddhism that the karmic reward for good and bad is ‘like a shadow, follow- ing the form wherever it goes.’ But why is it that although some people practice goodness, their families and descendants are not prosperous? On the other hand, while others behave immorally, their families and de- scendants do very well. What has happened to cause and effect? Are there no standards in the Buddha’s teachings?”
中峰云：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？
Master Zhongfeng replied: “Ordinary people are blinded by worldly viewpoints and not having cleansed their minds of impurities are unable to see clearly. Conse- quently, they look upon real goodness as wrongdoing and mistake wrongdoing as goodness. This is very common today. Moreover, these people do not blame themselves for failing to understand, and unfairly blame their misfortunes on the heavens.”
眾曰：善惡何致相反？中峰令試言其狀。一人謂詈人毆人是惡；敬人禮人是善。中峰云：未必然也。一人謂貪財妄取是惡，廉潔有守是善。中峰云：未必然也。眾人歷言其狀，中峰皆謂不然。
The scholars questioned how good and bad could be mistaken for each other.The master then asked each of them to voice their thoughts on what was bad and good. One scholar said that to yell at and hit others was bad; to respect and treat others in a polite way was good. The master replied, “Not necessarily.” Another scholar said that being greedy and taking another’s money was bad while being generous and behaving properly was good. Master Zhongfeng again replied, “Not necessarily.” The remaining scholars ex- pressed their views on what was bad and good, but Ma ter Zhongfeng always concluded, “Not necessarily.”
因請問。中峰告之曰：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。
Master Zhongfeng said: “To do things for the benefit of others is good; to do things for self-benefit is bad. If what we do is for the sake of benefiting another, then it does not matter if we yell at or hit them; it is still good. But, if our intention is for self-benefit, then regardless of our appearance of respect and courtesy, it is bad. [The master continued:] “Practicing goodness solely to benefit others is considered public benefit and is real goodness. If we only think of ourselves while doing good acts, then that is considered private benefit and is false goodness.”
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。
Master Zhongfeng explained further: “When goodness springs from the heart, it is real goodness. But, when we do something good just because others are doing so, it is false. When we do good without expecting anything in return, it is real goodness. But, when we practice good deeds for some purpose other than to benefit others, it is false. Those who wish to practice real goodness need to consider all these differences.”
何謂端曲？今人見謹愿之士，類稱為善而取之；聖人則寧取狂狷。至於謹愿之士，雖一鄉皆好，而必以為德之賊；是世人之善惡，分明與聖人相反。
What are “honest goodness” and “crooked goodness”? People today often look upon an extremely conservative and nice person as good and kind.However, the ancient sages and virtuous people have shown that they preferred those who were aspiring and dignified. As for those who appear to be compliant and careful in their actions, everyone may like them, but sages often speak of them as “thieves of virtue.” From this, we can see that the viewpoint of ordinary people on good and bad differs greatly from that of sages and virtuous people.
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，決不可徇耳目，惟從心源隱微處，默默洗滌，
Because of this, our judgment could be erroneous. Beings and spirits of heaven and earth all look upon good and bad from the same viewpoint as the sages and not that of ordinary people. Therefore, when we wish to accumulate merits, we must not give in to greed or be affected by the things around us. As soon as improper thoughts arise, we need to be aware of them and then purify them.
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；皆當細辨。
Honest goodness is to be respectful and comes from the thought to sincerely help all others. Crooked goodness is to act without sincerity and arises from the thought to flatter others to obtain what we want. To love others is honest, and to hate others and be jealous is crooked. These all need to be very carefully differentiated.
何謂陰陽？凡為善而人知之，則為陽善；為善而人不知，則為陰德。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。
What are “hidden goodness” and “visible goodness”? Goodness is hidden when no one knows about it and visible when our good acts are known by others. Those with hidden virtues will naturally be known by the heavens and be rewarded. Those who practice visible goodness will be known by people and enjoy fame. Fame itself is good fortune, but heaven and earth shun fame. Those who have great fame, but lack the virtue to sup- port it will eventually encounter overwhelming adversities. Those who have not done anything wrong but are falsely accused will have descendants who will often suddenly become prosperous and successful. From this, we can see how important it is to understand hidden and visible goodness.
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：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。
What are “apparent goodness” and “actual goodness”? In the Spring-Autumn Period, the country of Lu made a law that rewarded those who paid the ransom to free their fellow citizens who were servant-slaves. At that time, Confucius had a rich student named Zigong who, although he paid the ransom to free people, did not accept the reward for doing so. Upon hearing this, Confucius was very unhappy and scolded Zigong: “You acted wrongly. When sages and virtuous people do something, it is to improve morality and teach people how to behave. We do not do something for self-benefit or reputation. In Lu, the poor outnumber the wealthy. Since you refused the reward, others will think that accepting reward money is being greedy and if this happens, no one will pay the ransom to free our people.”
子路拯人於溺，其人謝之以牛，子路受之。孔子喜曰：自今魯國多拯人於溺矣。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。
Another student of Confucius, Zilu, once saw a man drowning in the river and rescued him. Later, the man thanked him by giving him a cow. When Confucius heard that Zilu had accepted the gift, he was happy and said: “In the future, people will be eager to help those who are drowning.”
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；
In the eyes of ordinary people, Zigong’s refusal of the re- ward money was good, while Zilu’s acceptance of the cow was not. Who would have expected Confucius to praise Zilu and scold Zigong! From this, we can see that those who practice good deeds must not only consider the current outcome but that of the future as well. Neither should we only consider our own gain and loss but think about the impact made on others.
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。他如非義之義，非禮之禮，非信之信，非慈之慈，皆當抉擇。
What we do now may be good, but in time, may prove harmful. Thus, what seems like goodness may actually be bad. What appears to be bad may actually have positive long-term effects, turning out to have been good after all. Thus, what seems like a bad deed may actually be goodness For example, apparent responsibility may be actual irresponsibility, apparent propriety may be actual impropriety, apparent trustworthiness may be actual untrustworthiness, and apparent kindness may be actual unkind- ness. We need to carefully differentiate to make proper choices.
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：醉者勿與較也。閉門謝之。逾年，其人犯死刑入獄。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。
What are “proper goodness” and “improper goodness"? Lu Wenyi was a prime minister in the Ming dynasty. When he grew old, he retired to his hometown where he was well loved and highly respected. Once, a drunken vil- lager went to his home and began to yell insults at him. Mr. Lu calmly told his servant, “This man is drunk, don’t argue with him.” With that, he closed the door and ignored the onslaught of insults.
A year later, the same man committed a grave crime and was sentenced to death. Hearing this, Mr. Lu remorsefully said: “If only I had taken him to the authorities for punishment that day, perhaps a little discipline could have prevented this. At the time, I was trying to be kind but I inadvertently encouraged his arrogance and cruelty. Now, he has been sentenced to death.” This is an example of having good intentions but doing something bad.
又有以惡心而行善事者。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。
There is also an example of those who achieved goodness although they had acted from improper intentions. Once, after a devastating famine, people were reduced to steal ing food in broad daylight. A wealthy family reported this to the authorities who did nothing. As the poor grew more daring, chaos was imminent. The family, taking the law into their own hands, caught and punished the thieves. In this way, peace was restored and the thefts were stopped. If this had not been done, chaos would have erupted.
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；不可不知也。
We all know that goodness is proper and wrongdoing is improper. However, there are cases where deeds done out of good intentions resulted in bad. This is called the “improper within the proper.” There are also deeds done out of improper intentions that resulted in good. This is called the “proper within the improper.” We can benefit from understanding this.
何謂半滿？易曰：善不積，不足以成名，惡不積，不足以滅身。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。
What are “half goodness” and “full goodness”? We read in the I Ching: “People who do not accumulate virtuous deeds will not achieve honor while people who do not accumulate bad deeds will not bring about self-destruction.” And from the Book of History we learn that “Zhou, who was the last emperor of the Shang dynasty, committed horrible crimes.” The dynasty ended with his death. It is like collecting objects in a container. With diligence, it will soon be full but if we slack off and stop collecting, then it will be only half full. This is an example of full and half goodness.
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：吾前施錢二文，師親為懺悔，今施數千金，而師不回向，何也？曰：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。此千金為半，而二文為滿也。
Once a woman visited a Buddhist temple and wished to make a donation. Being extremely poor, she only had two cents but she unreservedly gave these to a monk. To her surprise, the abbot himself came to help her regret for past offenses and to dedicate her merits. Later, she waschosen to enter the imperial palace, and obtained wealth and prestige. Clad in her riches, she returned to the temple to make a donation, this time bringing a small fortune.
To her dismay, the abbot sent another monk to help dedicate her merits. She did not understand and questioned the abbot: “In the past, I only donated two cents, yet you personally helped me regret my past offenses. Today, I have brought much money but you will not help me perform my merit dedication. Why?”
The abbot replied: “Although you gave only a little in the past, it came from a true and sincere heart. It was necessary for me to repay your sincerity by personally performing your dedications. Today, your donation is much greater, but the heart of giving is not as sincere. There- fore, it is enough that my student performs your dedications for you.” This is an example of how thousands of silver coins are only considered “half goodness” and two cents are “whole goodness.”
鐘離授丹於呂祖，點鐵為金，可以濟世。呂問曰：終變否？曰：五百年後，當復本質。呂曰：如此則害五百年後人矣，吾不願為也。曰：修仙要積三千功行，汝此一言，三千功行已滿矣。此又一說也。
Another example is of Quan Zhongli, an immortal of the Han dynasty, who was teaching his student, Lu Dongbin, the art of transforming iron into gold. They would use it to help the poor. Dongbin asked his teacher if the gold would ever change back to iron. Zhongli said: “After five hundred years, it will return to its original form.” Dongbin replied: “Then I do not want to learn this art for it will harm those who possess the gold in five hundred years.” Zhongli said: “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.” This is account is another example of whole goodness and half goodness.
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。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，倘此心未忘，雖黃金萬鎰，福不滿也。此又一說也。
When we perform a good deed, it is best not to attach to what we have done. If we practice in this way, then all of our good deeds will reach fulfillment and success. But, if we always think of the good that we have done as we look for a reward, then no matter how diligently we practice, even for an entire lifetime, the deeds will still be considered half goodness.
For example, when we donate money, we can practice “pure donation.” We do not linger on the thought of “I” who is giving, on the importance of the object that is given, or on the one who has received. We simply give out of true sincerity and respect. When we practice pure donation, one pound of rice can bring infinite good fortune, and the merits from giving one cent can wipe away the transgressions of a thousand eons.
But, if we always think of the good that we have done and expect rewards for our actions, then even a donation of one million dollars would not bring us the reward of a fully good fortune. This is another way of explaining whole goodness and half goodness.
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，而如箸者反重。
What are “big goodness” and “small goodness”? Once, an important official, Wei Zhongda was led into the underworld for judgment. When the records that the judge had ordered to be brought out arrived, Zhongda was astounded at the courtyard filled with his bad records and the single scroll of his good deeds. The official then ordered them to be weighed.
Surprisingly, the bad records, which had filled the courtyard, were lighter than the single scroll of good deeds that was as thin as a chopstick! Zhongda asked the judge: “I am barely forty years old, how could I have committed so many offenses?” The judge answered: “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 to be counted as a wrong.”
仲達曰：某年未四十，安得過惡如是多乎？曰：一念不正即是，不待犯也。因問軸中所書何事？曰：朝廷嘗興大工，修三山石橋，君上疏諫之，此疏稿也。仲達曰：某雖言，朝廷不從，於事無補，而能有如是之力。
Zhongda then asked the judge what was recorded on the single scroll. The judge replied: “Once the emperor planned to build a great stone bridge. You opposed the project due to the hardships it would cause the tens of thousands of people needed for the work. This is a copy of your objection.” Zhongda said: “I did make the proposal, but the emperor dismissed it and proceeded with the project. What I said had no effect on the matter. How can it bear so much weight against all my offenses?”
曰：朝廷雖不從，君之一念，已在萬民；向使聽從，善力更大矣。故志在天下國家，則善雖少而大；苟在一身，雖多亦小。
The judge replied: “Although the emperor rejected your suggestion, your one thought of kindness for all those people was very great. If the emperor had accepted your idea, then the good performed would have been even greater.” Therefore, when one is determined to do good for the benefit of all people, a small deed can result in great merits. If one thinks only about benefiting oneself, then even if many deeds of kindness were performed, the merits would still be small.
何謂難易？先儒謂克己須從難克處克將去。夫子論為仁，亦曰先難。
What are “difficult goodness” and “easy goodness”? Scholars of the past said that one who wishes to conquer greed and desire should begin with what is most difficult to overcome. When Confucius talked about our cultivation of humanity, he also said to begin with what is most difficult to practice.
必如江西舒翁，捨二年僅得之束脩，代償官銀，而全人夫婦；與邯鄲張翁，捨十年所積之錢，代完贖銀，而活人妻子，皆所謂難捨處能捨也。
For example, an elderly teacher, Mr. Shu of Jiangxi, gave two years earnings to a poor man who owed money to the government. If the man had been sent to prison, the family would have been torn apart. Another example is Mr. Zhang from Handan. He gave what had taken him ten years to save to a poor man who owed money to the government. This saved him from going to jail and enabled him to remain with his wife. Such examples as Mr. Shu and Mr. Zhang are rare, for they gave what is most difficult to give. What others would not sacrifice, they did so willingly.
如鎮江靳翁，雖年老無子，不忍以幼女為妾，而還之鄰，此難忍處能忍也；故天降之福亦厚。
Another example is Mr. Jin from Jiangsu province who was old and without any sons. His neighbors offered him their young daughter in marriage so he might have descendants to continue his family.61 Mr. Jin refused the offer and sent her home. This is another example of being able to over- come what is most difficult to conquer in oneself. Therefore, the heavens showered down especially good fortune on these three men.
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。
It is easier for those who have money and power to accumulate merits and virtues than for those who are poor. However, if one refuses to cultivate goodness when the opportunity presents itself, then it would truly be a shame. For those who are without wealth or status, doing good things for others is very difficult. However, if one can help others in the face of difficulties it will be even more valuable.
隨緣濟眾，其類至繁，約言其綱，大約有十：第一、與人為善；第二、愛敬存心；第三、成人之美；第四、勸人為善；第五、救人危急；第六、興建大利；第七、捨財作福；第八、護持正法；第九、敬重尊長；第十、愛惜物命。
There are many ways to help others whenever the opportunity presents itself. These can be simplified into the following ten important categories.
1) To support the practice of kindness.
2) To revere love and respect.
3) To help others succeed in practicing goodness.
4) To persuade others to practice kindness.
5) To help those in desperate need.
6) To develop public projects for the greater benefit ofpeople.
7) To practice merits by giving wealth.
8) To protect and maintain proper teachings
9) To respect elders.
10) To love and cherish all living things.
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。
What does “to support the practice of kindness” mean? Emperor Shun lived during the Yao Period. One day, before he became emperor, Shun was watching some fishermen on Lake Leize. He noticed that all the younger and stronger fishermen took the spots where the water was deep and the fish were abundant, while those who were older and weaker were left with the rapids and shallow water, where there were very few fish. When Shun saw this, he sympathized with the older fishermen. He joined in the fishing and whenever he saw younger fishermen grab the good spots, he said nothing. But whenever some yielded to others, he praised them everywhere he went and emulated their humble and polite manner. He did this for one year until the fishermen got into the habit of yielding the good spots to others.
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。
A wise and capable man such as Shun could have easily influenced others with a few words. Why did he not simply say something instead of trying to change others by setting a good example? Shun's painstaking and good intentions were like the expert artisanship that results from long practice and hard work.
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，翻然捨己而從之；且為豔稱而廣述之。
In today’s era of low morality, social breakdown, and loss of proper thinking, it is extremely difficult to find a good standard of behavior. Therefore, when those around us have shortcomings, we do not use our strengths to point out their deficiencies. When others are unkind, we do not use our kindness to compare ourselves to them. When others are less capable, we do not purposely surpass them. Even when we are intelligent and competent, these are to be kept hidden. Instead of boasting, we need to behave even more modestly. When someone makes a mistake, we tolerate and do not reveal it. This provides the opportunity to reform without the loss of self-respect
When we allow others to keep their dignity, they will be even more careful of future actions. When we see strengths or small kindness in others, we can learn from them and praise them to others.
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。
In daily life, we can refrain from speaking and acting with selfish intentions, but instead, seek to benefit society. We can help set standards for others to follow. These are the qualities of a great person; someone who thinks of public welfare as more important than his or her own.
何謂愛敬存心？君子與小人，就形迹觀，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：君子所以異於人者，以其存心也。君子所存之心，只是愛人敬人之心
What does “To revere love and respect for others” mean? Sometimes it is hard to tell on appearance whether someone is an honorable person or a fraud, since frauds pretend to be honorable. The difference is as obvious black and white. As Mencius said, the difference between honorable people and ordinary people lies in their intentions.
。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。
The heart of a genuinely honorable person is filled with loving-kindness and respect for others. There are thousands of different types of people in this world, some close to us while others are strangers. Some have prestige while others have none. Some are smart while others are not and some are virtuous while others are corrupt. Nevertheless, we are all humans and are thus, all one entity. We should neither hate nor disrespect anyone.
When our hearts are filled with loving-kindness and respect for others, it is the same as if our hearts were filled with loving-kindness and respect for the sages and virtu- ous people. When we understand and agree with others, it is the same as if we understand and agree with the sages and virtuous people.
何者？聖賢之志，本欲斯世斯人，各得其所。吾合愛合敬，而安一世之人，即是為聖賢而安之也。
Why? Because all the virtuous people and sages want people to obtain what they wish for. If we can have lov- ing-kindness and respect for people, and help them to achieve in their endeavors, we are acting as a sage or a virtuous person.
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。
What does “helping others to do good” mean? If we tossed aside a piece of raw jade, it would remain a worthless stone. But if we carved and polished it, it would be transformed into a valuable object. So, when we see people whom we feel have the potential to practice goodness or to work towards a proper goal, we can guide, support, praise, and encourage them, thus helping them to succeed.
或為白其誣而分其謗；務使之成立而後已。
If others wrongly accuse them, we can try to clear their name and share their burden of slander. Only when we have helped them back on their feet to become a functioning part of society, will we have fulfilled our responsibility in helping others to do good.
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。
Most people dislike those who are different from them. There are always more bad people around than good people; so, those who are good often have difficulty standing on their own.
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。
Good people have abilities and virtues that enable them to become famous. They usually pay little attention to their appearance. They can easily be wrongly accused, so striving to do good turns out to be a challenge. When this happens, it is entirely up to virtuous people and elders to protect and help those who are moral to stand on their own. They can do this by providing what the people need to practice goodness. The merits of the virtuous people and elders who do this will be great.
何謂勸人為善？生為人類，孰無良心？世路役役，最易沒溺。
What does “persuading others to practice kindness” mean? As humans, we all want to be good and to have a conscience, but chasing after wealth and fame has kept us so busy that we have stopped listening to our consciences. This is the result of having to survive in a world filled with hardships.
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。
When a friend is about to ignore his or her conscience to do something unworthy, we can remind and warn this friend, hoping to wake him or her from delusion. It is like waking up someone when they are having a night- mare. It is up to us to shake them into reality. When a person is undergoing a long spell of depression, we can pull this person out of it and help to clear his or her mind. We are most virtuous if we can treat our friends with such kindness.
韓愈云：一時勸人以口，百世勸人以書。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。
A scholar named Hanyu once said: “By word of mouth, one can only persuade and influence others for a while. If one can persuade and influence others through written works, one's words can be passed on for hundreds of generations around the world.” Depending on what is appropriate in the circumstances, we can use either speaking or writing. To encourage virtue, we can persuade others through speech or writing. Compared with teaching others through behavior, speech and writing are more direct and clear. Sometimes, we do not have time to teach others through behavior. Then verbal or written education will be more effective. Furthermore, if we can apply it like the right medicine for an illness, often it will prove to have wonderful effects. Therefore, we cannot give up. If we make the mistake of “losing a person” [it was proper for us to guide this person but we did not] or “wasting our words” [it was improper for us to persuade this person but we tried to] we need to think and find the wisdom not to repeat the mistake.
E.W. the original Chinese for this section is extremely aphoristic, gnomic almost. I would translate it as such:
"Hanyu said 'To encourage people for an hour, use speech; to encourage people for a century, use writing. Comparing [the two] as to teaching people goodness, [writing] leaves traces. [speech] can be fitted, like medicine to a disease-- wonderfully effective, [but] it must not be wasted-- If one loses words, and the person, reflect on it at once!"
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：惠不在大，赴人之急可也。蓋仁人之言哉。
What does “helping those in desperate need” mean? People often suffer from serious difficulties. If we meet someone like this, then we immediately help that person as if we were the one who was suffering. If a person has been wrongly accused or convicted, then we should plead on their behalf as well as help in any way we can. The scholar Mr. Cui once said: “It does not matter whether a favor is big or small. What is important is that it is done at a time when others need it most.” These are words of loving-kindness.
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。
What does “developing public projects for the benefit of others” mean? Small construction projects are needed for villages and big construction jobs are needed for cities. As long as they help people, they should be built. Public projects can be the construction of systems to irrigate farmlands, dams to prevent flooding, or bridges to facilitate travel. Also, we can give food or water to those who are hungry or thirsty. Whenever we have the opportunity, we need to inspire others to do their share as well to help accomplish the project, either through the shar- ing of wealth or of labor. Do not be afraid of what others might say or become discouraged when the job becomes difficult. Do not allow the jealousy and hatred of others to weaken our resolve to do what is virtuous.
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
What does “accumulating merits and good fortune by giving wealth” mean? In Buddhism, giving is considered the foremost practice among all the methods. What is giving? Giving is letting go. A wise person who understands this principle would be willing to give away everything, even to the point of letting go of our attachments to the six sense organs within. Externally, we can also give away that which we see, hear, smell, taste, touch, and think. We can give away anything.
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。
When we find ourselves unable to do so, we can begin with the giving of wealth. Ordinary people regard their clothing and food as dearly as their lives; therefore, they consider wealth to be of the utmost importance. When we give spontaneously, we can cure stinginess while helping others in dire need. How- ever, for many this is very difficult to do, especially at first. But, gradually the more we give the more natural it will become. This is the best way to cure selfishness, and to eradicate attachments and stinginess.
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？
What does “protecting proper teachings” mean? For millions of years, proper teachings have been a standard of truth and provided spiritual guidance for all living beings. Without proper teachings, how can we participate in and support the nurturing of heaven and earth? Without proper teachings, how can we help people to succeed in their practice? How can beings in all the realms succeed in their endeavors without a standard to live by? How can we be free of the Five Desires, the Six Dusts, our delusions, our afflictions? Without proper teachings, how can we set a standard in the world and help people transcend samsara?
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。
Therefore, whenever we see temples, memorials, or pictures of past virtuous people or sages, or Buddhist texts, we should be respectful. If they are in need of repair, we should repair them.We can propagate and pass on the proper teachings, and help others to learn their value. In this way, we can repay our gratitude to the Buddha. We should do our best and encourage others to do so as well.
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。
What does “respecting our elders” mean? It is to make an ex- tra effort to be attentive to and respectful of parents, older siblings, leaders, superiors, elders, and those of great virtue and learning. When taking care of our parents at home, we are to do so gently with loving hearts and obliging demean- ors. 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 gentle-hearted person. This is the way we can touch the hearts of heaven.
出而事君，行一事，毋謂君不知而自恣也。
When working for our superiors or the government, we should follow the rules and not do as we please just because our superiors do not know what we are doing.
刑一人，毋謂君不知而作威也。事君如天，古人格論，此等處最關陰德。試看忠孝之家，子孫未有不綿遠而昌盛者，切須慎之。
Before we convict someone of a crime, regardless of whether the crime is serious or not, we should investigate carefully and be just. We should not abuse power or be cruel because our superiors do not know what we are doing. When with our supervisor, we should show him or her the same respect as if we were facing the heavens. [As the proverb says,] “This is the correct behavior handed down from our ancestors.” It has an important bearing on our hidden virtues. Look at all the families who practiced loyalty and filial piety. Their descendants prospered for a long time and had bright futures. We can follow their example and practice with caution.
何謂愛惜物命？凡人之所以為人者，惟此惻隱之心而已；求仁者求此，積德者積此。周禮、孟春之月，犧牲毋用牝。孟子謂君子遠庖廚，所以全吾惻隱之心也。。
What does “loving and cherishing all living things” mean? A compassionate heart makes a person. A person seeking the virtues of loving-kindness and compassion cultivates his or her heart of compassion. A person who wants to accumulate merits also cultivates a compassionate heart. It is stated in the Book of Rites: “In January, when most animals bear their young, females of the species are not to be used for sacrificial purposes.” Mencius once said: “An honorable person will not go near the kitchen.” This is to protect a compassionate heart.
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
Our ancestors did not eat meat under four circumstances: if they heard the killing, saw the killing, had the animal killed or raised the animal themselves. If we cannot yet stop eating meat, we can still follow these four guidelines. In this way, we are gradually increasing our compassion. We should not only refrain from killing any animals, but insects as well, for they are also living creatures.
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。Man makes silk from the cocoons of silkworms that have to be boiled in water with the silkworms inside. When we cul- tivate the land for farming, how many insects have to be killed? We need to be aware of the cost in lives involved in our food and clothing. We kill to provide for ourselves so to waste food and clothing is as serious an offense as killing.
故暴殄之孽，當於殺生等。至於手所誤傷，足所誤踐者，不知其幾，皆當委曲防之。古詩云：愛鼠常留飯，憐蛾不點燈。何其仁也？
How often have we unknowingly harmed or stepped on a living creature? We should do our best to prevent this from happening again. An ancient great poet once wrote: “For love of the mice, we often leave them some rice and in pitying the moth, we will not light the lamp.” This is compassion!
善行無窮，不能殫述；由此十事而推廣之，則萬德可備矣。
I cannot begin to talk of all the infinite types of goodness. If we can expand the ten previous categories, we can make them into a multitude of good deeds and virtues.
第四篇 謙德之效
The Fourth Lesson: The Benefits of the Virtue of Humility
易曰：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。是故謙之一卦，六爻皆吉。書曰：滿招損，謙受益。予屢同諸公應試，每見寒士將達，必有一段謙光可掬。
In the I Ching, the hexagram for humility stated that: “The laws of heaven take from the arrogant and benefit the humble. The laws of earth bring flowing water from areas that are full to those that are lower as it passes by. And the laws of spirits bring harm to those who are arro- gant and good fortune to those who are modest. Even the laws of people despise those who are arrogant and prefer those who are modest.” In the I Ching, only the humility hexagram contains solely good outcomes. The Book of History also explained: “While arrogance invites disaster, humility gains benefit.” I often went to take the examinations accompanied by others and every time I would meet scholars who were very poor. I realized that before they passed the examinations and became prosperous, their faces radiated such humility that I felt I could almost hold it in my hands.
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：何以見之？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。
Several years ago, ten of us from the village went to take the preliminary imperial examination. The youngest, Ding Jingyu was extremely humble. I told one of the applicants, Fei Jinpo, that Jingyu would undoubtedly pass the examination. Fei Jinpo asked how I could tell and I told him: "Only those who are humble receive good fortune. My friend, look at the ten of us. Is there anyone as honest, generous, and uncompetitive, as Jingyu? Do you see anyone who is as respectful, tolerant, careful, and humble as Jingyu? Do you see anyone like him, who when insulted does not talk back or who when slandered does not argue? Any person who can achieve such humility will receive protection from the earth, heaven, and spirits. There is no reason he will not become prosperous.” Sure enough, when the test results came out, Ding Jingyu had passed.
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。
One year in Beijing, I stayed with a childhood friend, Feng Kaizhi. Always humble, he had a kind and accommodating appearance. He was no longer the arrogant person I had known years ago. His friend, Li Jiyan, was very blunt and outspoken, and often scolded him for his mistakes, but Kaizhi just calmly accepted the accusations without talking back. I told Kaizhi: “Just as there are signs that tell of coming good fortune or misfortune, we can see that prosperity or adversity come to those who have cultivated their causes. Heaven will help those whose hearts are humble. You, my friend, will doubtless pass the imperial examination this year!” Later, he did just that.
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。
There was a young man from Shandong province named Zhao Yufeng who passed the preliminary level of the imperial examinations before he was even twenty. But, try as he might, he could not pass the succeeding examina- tions. When his father moved to Jiashan to accept an- other government post, Yufeng went with him and came to greatly admire a well-known scholar in the village named Qian Mingwu.
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。
Yufeng brought his work to Mr. Qian who picked up his calligraphy brush and made many corrections to the essay. Not only was Yufeng not angry, he gratefully ac- cepted all of Mr. Qian’s corrections and immediately made the recommended changes. The following year, Yufeng passed the imperial examination.
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。
One year, I went to the capital to pay my respects to the emperor and met a scholar named Xia Jiansuo who had all the qualities of a great man without a trace of arro- gance. I felt the intense aura of his virtue and humility. When I returned home, I told a friend: “When heaven wants a person to prosper, it first bestows him with wisdom that can make a pompous person honest and well disciplined. Jiansuo is gentle, kind, and good. Surely, heaven will now make him prosperous.” Sure enough, when the test results came out, Jiansuo had passed the examination.
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：相公文必不佳。張益怒曰：汝不見我文，烏知不佳？道者曰：聞作文，貴心氣和平，今聽公罵詈，不平甚矣，文安得工？張不覺屈服，因就而請教焉。
There was a scholar named Zhang Weiyan from Jiangyin who was well educated, wrote good essays, and was well known among scholars. One year, while taking his ex- amination in Nanjing, he stayed at a temple. When the test results were posted and he found that he had failed, he became furious and loudly accused the examiner of being blind to obvious talent. A Taoist monk who saw this began to smile. Weiyan immediately redirected his anger towards the monk who said the essay must not be good. Weiyan got even angrier and demanded how he knew it was not good when he had not even read it! The Taoist replied that he had often heard that the primary element in writing good essays was a peaceful mind and a harmonious disposition. Weiyan's loud and angry accusations clearly showed that his mind and disposition were violent so how could he possibly write well. Weiyan accepted this and asked for the Taoist’s advice.
道者曰：中全要命；命不該中，文雖工，無益也。須自己做個轉變。張曰：既是命，如何轉變。道者曰：造命者天，立命者我；力行善事，廣積陰德，何福不可求哉？
The Taoist said that whether or not one passes depends on destiny. If someone is not destined to pass, then no matter how good the paper is, he or she will fail.
When the Taoist concluded that Weiyan needed to make some changes, Weiyan asked how he could change destiny. The Taoist replied that although the power to form our destinies lies in the heavens, the right to change them lies within us. As long as we practice goodness and cultivate hidden virtues, we will receive what we seek.
張曰：我貧士，何能為？道者曰：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？
Weiyan said that he was only a poor scholar and questioned his ability to do practice goodness. The Taoist explained that practicing goodness and accumulating hidden virtues depended on the heart. As long as one in- tended to practice goodness and accumulate virtues, the merits would be infinite! He used the example of the virtue of humility that cost nothing. Weiyan needed to look within instead of berating the examiner for being unfair.
張由此折節自持，善日加修，德日加厚。
Weiyan listened to the Taoist monk and from then on suppressed his arrogance. Every day, he tried harder to practice goodness and to accumulate more merits.
丁酉，夢至一高房，得試錄一冊，中多缺行。問旁人，曰：此今科試錄。問：何多缺名？曰：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。後指一行云：汝三年來，持身頗慎，或當補此，幸自愛。是科果中一百五名。
One night, three years later, he dreamt that he had entered a very tall house and saw a book with many names as well as many blank lines. He asked the person next to him about it and was told that the names belonged to the applicants who had passed the examination that year. When Weiyan asked about all the blank lines, he was told that the spirits of the underworld checked on the applicants every three years. Only the names of those who were faultless and practiced goodness remained in the book. The blank lines had contained the names of those destined to pass, but due to recent offenses, their names had been removed.
The person pointed to a blank line and said that for the past three years Weiyan had been very careful and so disciplined that he had not made any mistakes. Perhaps his name would fill the blank. He hoped that Weiyan would value this opportunity and continue his faultless behavior. That year, Weiyan passed the examination and placed one hundred and fifth.
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。
We now know that spirits and heavenly beings are three feet above our heads. Obtaining good fortune and pre- venting misfortune is up to us. As long as we have good intentions, refrain from wrongdoings, do not offend the beings and spirits of heaven and earth, are tolerant and not arrogant, then the beings and spirits of heaven and earth will feel compassion for us. Only then will we have a foundation for future prosperity.
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。
Those who are filled with conceit are not destined for greatness. Even if they do prosper, their good fortune will be short lived.Intelligent people would never be narrow-minded and refuse the good fortune they are entitled to. Those who are humble always increase their opportunities to learn and in this way, their good deeds are boundless! Those who wish to cultivate and improve their virtues cannot do without the virtue of humility.
古語云：有志於功名者，必得功名；有志於富貴者，必得富貴。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：王之好樂甚，齊其庶幾乎？予於科名亦然。
The ancients said: “Those who have their hearts set on success and fame, will surely attain them just as those who have their hearts set on wealth and position will at- tain what they wish for.” A person who has great and far- reaching goals is like a tree with roots. They must be humble in every thought and try to relieve other’s burdens even if the occurrence is as insignificant as a speck of dust.
If we can reach this level of humility, we will naturally touch the hearts of heaven and earth. I am the creator of my own prosperity. Look at the applicants who sought fame and wealth. Initially, they were insincere and what they sought was a passing impulse. When they wanted something, they sought it but when their interest waned, they stopped seeking it.
Mencius once said [to Emperor Xuan of Qi]: “If you can expand from the heart that seeks personal happiness, to sharing happiness with all your subjects and make them just as happy as you are, then surely the nation will pros- per!” This is also true for me in seeking to pass the impe- rial examination. [I alone can seek and thus change my destiny.]
> E: The "Wind thunder symbol" is the 42nd hexagram, "increase" which is comprised of the trigrams for Wind and thunder.
ReplyDeleteAlso Wind Thunder comprises 32nd hexagram "Long Lasting". At first I thought, "Hexagrams are formed from bottom up, possibly this might be a mistake, but I should make sure".
And then I consulted the text of Yi Jing (I use Alfred Huang's version right now, as I find it most insightful of those I saw), and found that both hexagrams fit "the determination to do goodness assures us of success", although yes, 42nd hexagram seems to me to be more likely, as it speaks of correcting fault and following good, and 32nd is more about following the Tao brings success. But my experience points that a lot of times similar/opposite things in Chinese Sciences are linked, like Gates in Qimen.
Any way, thank you for your translation and commentary, as well as your blog, just found it today.