Zeng Guofan's favourite book: The Four Sermons of Jie Fan

曾国藩最爱看的书：《了凡四训》

   Why did Zeng Guofan love to read the Four Sutras of the True Religion, because, the Four Sutras of the True Religion tell the truth about being rich and powerful in life! The Four Sutras of the Wise Men tell us that doing good deeds can accumulate blessings, can change our destiny and can make our hearts come true ...... The Book of Changes says: 'If good deeds are not accumulated, they are not enough to become famous; if evil deeds are not accumulated, they are not enough to destroy the body. It is more difficult for people without money and power to do good deeds to help others, but if they can do their best and do good deeds in the midst of difficulties, their value will be more valuable and their blessings will be greater. It is too easy for those who have money and power to do good deeds and accumulate virtue, and it is easy to do good deeds without doing them, that is, to give up on oneself, as the saying goes: 'A rich man who is unkind is like a fat pig.

---- Zhuge Changqing

I. A house of accumulated goodness will be blessed

   It is said in the I Ching: 'A family that accumulates goodness will have after-celebrations.'

   In ancient times, a family surnamed Yan betrothed their daughter to Confucius' father and only enquired whether their ancestors had accumulated great virtue, regardless of whether the Kong family was rich or not; he thought that if their ancestors had accumulated great virtue, their children and grandchildren were bound to excel. Confucius also praised Shun's great filial piety, saying: 'The clan and the temple will be honoured, and the descendants will be protected.' The above-mentioned statement is indeed the most famous one.

   Zhuge Changqing: A family of virtue will be rich in the long run.

   Whenever there were heavy rainstorms that destroyed people's homes, there were always people and animals going downstream with their goods, and other boats were always competing to get the goods, but Yang Rong's great-grandfather and grandfather wanted to save people and did not take any goods.

   One day, a Taoist came to the Yang family and said, 'Your ancestors have accumulated Yin virtue, your descendants will enjoy glory and wealth, and there is a place where an ancestral grave can be built at a dragon point.' So they were buried there as instructed, in what is now known as the 'White Rabbit Tomb'. Later, Yang Rong was born, and at a young age, he attained the rank of Third Prince, and was given the official titles of Great Grandfather and Grandfather by the Emperor. To this day, his descendants continue to be honoured and prosperous, with many wise men and women.

   Zhuge Changqing: a man of great virtue, blessed by the heavens. The gods admire him and the gods bless him.

Second, giving is more blessed than receiving

    Yin County people Yang Zixian, at first as a county official, loyal and fair-minded. Once the magistrate punished a prisoner and beat him so much that he bled all over his face, but he did not stop being angry. He knelt down and begged for mercy for the prisoner, asking the magistrate to stop his anger and forgive him. The magistrate said, 'This man has broken the law against common sense, how can one not be angry.' He kowtowed and said, 'The people have been disorganised for a long time because of the failure of the government, and they do not know the common sense of the law.

   Since he was a poor family man, he never accepted money from anyone. When the prisoners were short of food, he did his best to help them, even if he himself was starving, and never stopped doing good. He later had two sons, the eldest of whom was named Shou Chen and the second Shou Yi, who were both officials in the North and South, and the eldest grandson was also a minister in the Ministry of Criminal Affairs and the second grandson was also a Lian Xian in Sichuan. Zhuge Changqing: Think carefully, give up and give in, there is give and take. Think again carefully, Yin virtue exists in the underworld and blesses those who do good deeds.

Three: Protecting life is rewarded with good deeds

    The court sent the Chief Secretary, Xie Du, to search and kill the bandits in the East Road. Later on, Xie's son was awarded the scholarship and became the prime minister, and his grandson was also awarded the scholarship, making his family rich and prosperous.

   There was also a man named Lin in Po Tin, whose mother was a charitable person and used to make dough to give to the poor, giving it to anyone who asked for it. There was a man who asked for six or seven dough balls at a time for three years and never stopped. Knowing his sincerity, he said to her, 'I have eaten your dough for three years and have nothing to repay you for it.

    Her son was buried as he had been told, and nine of his sons were buried in the first generation.

   When he was a student, he met a man on his way to school early one winter who had fallen in the snow and was freezing, so he immediately took off his own leather robe and put it on him and helped him home. That night, in a dream, he received guidance from the gods, saying: 'You have saved a man's life out of sincerity, and I have sent Han Qi, a famous general of the Song Dynasty, to be your son.' And after giving birth to Takuan, he took the nickname Qi in memory. Zhuge Changqing: Throughout the ages, people who have achieved great things have done so because of their ancestors or their own good deeds, so people should think twice. Why not pluck a hair to benefit the world?

A man of virtue is admired by ghosts and gods

    When he was in his prime, he lived in the mountains and studied. He often heard ghosts and spirits haunting him at night, but he was not afraid. One day he heard the ghosts talking, saying: 'A certain woman, whose husband had been away for a long time and had not returned, was forced to remarry her son because she thought he was dead, and would come and hang herself tomorrow night. When Ying heard this, he immediately sold his land and got four taels of silver, and forged a letter from his husband and sent it to her family. When her mother noticed the difference in handwriting, she was a little suspicious, but then she thought, 'Even if the letter was false, the silver hadn't been given away for nothing, had it? So he stopped forcing his daughter-in-law to remarry. Later, her son-in-law finally came back for a reunion.

    Later on, Mr. Ying heard the ghost say, 'Someone came to replace him, but the scholar spoiled it.' Another ghost said, 'Then you should settle the score with him!' The ghost said, 'No, God has ordained this man to be the future Shogun of the Underworld because of his good heart, so how can I do him any harm.' When there was a famine, he would donate food to help the victims. In times of famine, he would donate food to help the victims, and when his relatives were in distress, he would try his best to help them. When things did not go his way, he would only accept them and reflect on himself rather than blame others. To this day, many of his children and grandchildren enjoy the blessings of officialdom.

    His father was very wealthy, and when he came across a bad year, he would first waive the rent for his fields as an incentive for disaster relief, and then take food to pay for the disaster and help the poor. Once at night, he heard a ghost singing at the door: 'A thousand not swindled, a thousand not swindled, the Xu family's scholar has become a scholar! For several nights in a row, the song went on and on. That year, Xu Fengzhu did win the imperial examination. So his father worked hard to build bridges and pave roads, fasting monks and helping people, and doing whatever was good for the public. Later on, he heard a ghost sing, 'A thousand things are not misleading. Later, Xu Fengzhu did indeed become the governor of Jiangsu and Zhejiang.

    Zhuge Changqing: Xu Fengzhu did indeed become the governor of Jiangsu and Zhejiang. Why? Because his actions were in line with the way of heaven. Only then can they achieve great things.

V. The redress of grievances and the commutation of sentences are in accordance with the heart of Heaven

   When he first became the head of the Ministry of Justice, he used to go to the prisons to investigate the cases, and when he came across innocent people who had been unjustly imprisoned, he would report the case to the presiding officer. At that time, the people of Kyoto all said that the Minister was incorruptible and fair, but Duke Tu never took credit for it.

   He said: 'There are injustices in Kyoto, there are many injustices in the four seas, there are many people, there must still be many injustices, should be sent every five years to reduce the sentence of a judge, investigate in detail to eliminate injustices. One night, Duke Tu dreamed of a divine guidance, saying: 'You should have had no children in your destiny, but now the commutation of your sentence is in accordance with the heart of heaven. Soon afterwards, the wife became pregnant and later gave birth to three sons, named Ying Dai, Ying Kun and Ying Jun, all of whom became great officials. Zhuge Changqing: The fair trial of the commutation of the sentence was in accordance with the heart of Heaven, and God granted three sons, all of whom enjoyed high office and great wealth. God has always been fair and just.

Sixth, the son of Sun Chang, a godly protector of the law

    His father was the governor of Chiyang, Anhui province, and had seven sons, the youngest of whom was a son-in-law of the Yuan family of Pinghu. One day, when he was visiting a village near Taihu Lake, he saw a temple with a broken and leaky temple, and the statue of Goddess of Mercy was stained by rain and dust.

    So he took out his valuable clothes that he was travelling with and gave them to the monk. Although the servant accompanying him repeatedly discouraged him from doing so, he gave them to the monk with all his heart and said, 'What does it matter if I have no clothes to use as long as the Buddha statue is not broken?

    The monk said, 'It is not difficult to give money and clothes, but your devotion is rare indeed.' After the monastery was repaired, one day he came to visit the temple with his father and stayed there at night, he dreamed that the God of Dharma Protection came to thank him and said: 'Your son should enjoy the salary for generations. Later, his son Bianbian and his grandson Tamarixfang both became great officials. Zhuge Changqing: Devotion to Buddha actually means changing one's mind, and when one's mind changes, one's career changes with it.

    The father of a Jiashan man, Zhi Li, when he was a criminal, sympathised with a prisoner who had been framed and sentenced to death, and wanted to clear his name. Tomorrow, ask him to come to the countryside and tell him the details of the case, and promise him your life, and perhaps he will be willing to use some of his favours, and then I will live. His wife agreed with tears in her eyes.

   The next day, when Mr. Branch came to her house, she was kindly received and told her husband what he wanted. The couple went to his door to thank him, saying: 'You are a man of great virtue, which is rare in the world. Mr. Zhi had to prepare a gift and marry her. He later gave birth to a son, Zhi Li, who at the age of twenty became a member of the Hanlin Academy, and his grandson, Zhi Gao, and his descendants have also been successful in their official capacity.

   The above paragraphs, though different in their circumstances and practices, are all examples of a single-minded approach to goodness.

True Goodness and False Goodness

   If we look at the details of good deeds, we must understand that there are true good deeds, false good deeds, dang good deeds, yin good deeds, yang good deeds, right good deeds, half good deeds, full good deeds, big good deeds, small good deeds, difficult good deeds, easy good deeds, etc. Otherwise, if we do not understand good deeds, we will often commit acts that we think are good but are actually sins.

   What is true goodness and what is false goodness

   In the past, some Confucian scholars went to ask the monk Zhongfeng for advice, saying, 'The Buddhists talk about good and evil as if they were shadows; nowadays, someone does good deeds but his descendants do not develop, and someone does evil deeds but his family flourishes. Then there is no evidence for what the Buddha says about retribution.' Zhongfeng said, 'People do not know what is right and wrong, and their wisdom has not been enlightened. They regard good as evil and evil as good, and instead of saying that they have perverted right and wrong, they blame heaven and earth for their retribution. Then Zhongfeng asked them to tell him what was good and what was evil. One man said, 'It is evil to beat and scold, but it is good to respect and salute. Zhongfeng said, 'That's not necessarily true.' Another said: 'It is evil to be greedy for money, but good to be clean and honest. Again Zhongfeng said, 'That's not necessarily true either.' Everyone said what they usually saw as good and evil, but Zhongfeng did not think so.

    Zhongfeng said, 'Whatever is good for people is good, and what is only for one's own benefit is evil. If it is good for people, even if you beat and scold them, it is still considered good; if it is only for your own benefit, even if you respect others and are courteous to them, it is still considered evil.' Therefore, in the world, goodness that benefits others is true goodness, while goodness that benefits oneself is false goodness. Goodness that comes from the heart is true goodness, but goodness that is pretended to others is false goodness. Goodness that is done without want is true goodness; goodness that is done with want is false goodness.

8. The Goodness of the End and the Goodness of the Twist

   What is goodness and goodness?

   It is commonly believed that a prudent, easy-going gentleman is a good person, but the sages believe that a man who dares to be a bold and impetuous person is a good person. For a prudent, weak and impersonal man, though he is said to be good by all the people of his village, is a good man, but a man who follows the waves, who has no ambition, no moral spirit and no moral courage. Therefore, what people generally call good and evil is not the same as what the sages think.

   In short, the concept of good and evil by the gods and spirits of heaven and earth is the same as that of the sages, but the opposite of the world's vision. Therefore, if one wishes to be virtuous and do good deeds, one must not merely conform to worldly sentiments and please the world to hide one's eyes and ears, but must submerge oneself in one's heart, with the sole intention of helping the world and loving others. If there is a hint of world-pleasing and a little bit of world-inciting, then it is a false and distorted goodness.

9. Yang and Yin Goodness

   There is a distinction between Yang and Yin goodness.

   To do good and be known is yang good; to do good and not be known is yin good. Yang goodness can only enjoy the blessing of gaining fame, but Yin virtue will be blessed by heaven. If a man's reputation exceeds his substance, there will be a strange disaster. For fame is anathema to creation, and most people who have fame only gain it in vain, lacking in actual merit, and so there is a great deal of mischief in families of fame. For this reason the ancients advised: 'Do not make your name too real, and keep it hidden from fools and saints.' If a person has no faults, but is given a bad name, and is able to accept it, he must be a man of great moral cultivation, and his descendants will often suddenly become prosperous. It is therefore worth exploring what the common eye sees as the flourishing of evil, so that the difference between Yang goodness and Yin virtue is only one of light and darkness.

10. Goodness and Non-Goodness

    If good is done, why is there a difference between what is good and what is not good?

   For example, the law of the State of Lu stipulated that if anyone was willing to pay for the redemption of a person taken as a concubine by a neighbouring country, the government would pay a reward as a rule. Confucius' pupil, Zi Gong, was unwilling to accept the reward for the ransom. When Confucius learned of this, he scolded him, saying, 'You are wrong. If you set such a bad example, then everyone will think that it is a shame to accept a reward for ransom.

   There is another example: when Zi Lu rescued a drowning man, the owner gave him a cow as a token of his gratitude, which Zi Lu took. For if one person is willing to save and the other to thank, it will become a trend.

   In the above two cases, according to the common perception, it was a good deed of integrity for Zi Gong not to receive the reward, and a great failure for Zi Lu to accept the gift of the ox, but Confucius' view was different; instead, Confucius praised Zi Lu and rebuked Zi Gong.

   Thus it is said: Whenever a man does a good deed, he must not look only at the deed, but must look at the advantages and disadvantages of his deed. You must not look only at the present, but also at the result of the matter. You must not look only at your personal gain or loss, but also at the effect on the public. If the present seems good, but the result is harmful, it seems good but is not good. If the current situation is not good, but the result is beneficial to the public, then it is not good, but it is good. This example can be used as an illustration, for example, undeserved forgiveness, excessive praise of others, misplacing important things for the sake of keeping small faith, spoiling children for big trouble ...... These are all examples that need to be reviewed and improved.

XI. Partial and Proper Goodness

   What is the meaning of "good" and "right"?

   One day, a villager went up to him and scolded him when he was drunk, but Duke Lu was unmoved, thinking he was a drunkard and not counting. A year later, the man became worse and worse and finally committed a felony. Only then did Lu Gong regret, saying, 'If I had only bothered with him a little and sent him to an official for punishment, a small punishment would have been enough to warn him. This is an example of a good heart doing an evil deed.

   This is another example of a good deed done out of a bad heart: there was a famine in a certain place, and the mob went around openly robbing the grain during the day. Zhuge Changqing: To do something for the benefit of the majority is a good deed. This is what people often call doing the right thing for the sake of God.

   So it is said: Everyone knows that good is right and evil is wrong. But if one acts with good intentions and causes things to become evil, then one is right in the middle. If one does evil and causes good to come out of it, then one is right in the middle of wrong. This is the proper understanding of how to conduct oneself in the world.

12. Half-good and full-good

And what is the meaning of half-good and full good?

   The I Ching says: 'If goodness is not accumulated, it is not enough to make a name for itself; if evil is not accumulated, it is not enough to destroy the body.' Like storing something in a container, if you are diligent and accumulate it, it will be full, but if you are lax and do not accumulate it, it will not be enough.

   For example, there was once a woman who went to a temple to burn incense and wanted to give alms, but her family was in difficulty. Later, the woman, who was a concubine, came to the temple with thousands of gold, but the presiding monk only sent his disciples to pray for her. It was not enough for me to repay you unless I worked for it myself. Today, though the alms are large, they are not as sincere as before, so it is enough that someone else does it for me.'

   Take this as an example: 'A thousand pieces of gold is half a good deed. Two wens are full of goodness.'

   There was also a time when the immortal named Zhong Li taught Lu Dongbin the art of turning iron into gold in order to do good deeds for the world. Lu Zu said, 'Won't this harm people five hundred years from now? This is not a spell I want to learn.' Zhong said: 'To practice immortality, one must first accumulate three thousand merits and virtues. With these words of yours, the three thousand merits have been fully achieved and one can study immortality.'

   Therefore, if one does good deeds sincerely and naturally, and does not keep them in one's mind afterwards, then one can achieve success even if one does small deeds. If one intends to do good deeds and expects to be rewarded for them, one will have done good deeds all one's life, but only half good deeds.

   For example, if you give money to help others, you can give money without feeling it in your heart. If you can give money to someone and not feel it in your heart, if you give to them as if they were not there, and if you give money as if they were not there. If this is the state where the three chakras are empty and the mind is pure, then one penny is enough to eliminate a thousand sins, and a bucket of rice can plant endless blessings.

   If one's heart is not forgetful when giving to others, if one gives kindness and expects to be repaid, and if one's heart aches when giving up possessions, then even ten thousand taels of gold is only half good.

13. The size and difficulty of a good deed depends on the motive

   Again, there is a reason for the size and difficulty of goodness.

   In ancient times, there was a man called Wei Zhongda who worked as an official at the court. He found that the evil record book was spread all over the courtyard, while the good record book was only a small volume. The King of Hell ordered someone to bring a scale to weigh it, and the large stack of evil record books was lighter than the small volume of good record books.

Curious, Zhongda asked, 'I am only thirty years old, where did I get so many bad records?

The King of Hell replied: 'If you think wrongly, you have sinned, you don't have to do it to be counted.

Another question: 'What is written in this little book of goodness?

The King of Hell laughed: 'This is the draft of the petition that you wrote when the court was always doing great work to build the stone bridge at Sanshan (i.e. Fuzhou).'

Zhongda said, 'Although I wrote to the court, it was not accepted by the court, so why does it carry such weight?

Yan said, 'Although the court did not accept it, your good deed is universal to all the people, and if it is accepted, it will be even more powerful.'

From this it is clear that if you aim at the world and reach all the people with your good deeds, then your good deeds are small but your merits are great. If one's ambition is to do good to one person, it is small, though it is many. As for goodness that is difficult or easy, it is like cultivating one's body and restraining oneself, one must overcome what is difficult to overcome, and then one will naturally not commit minor faults.

For example, Shu in Jiangxi used his salary from teaching for two years to pay the fines of others, so that a couple could be reunited. Zhang in Hebei, who used his ten years of frugal savings to pay someone else's debts and save the life of his wife and daughter. In Zhenjiang, although Jin was old and childless, he could not bear to marry his young daughter.

    These are good examples of people who are able to give where it is hard to give and endure where it is hard to endure.

   It is more difficult for those who do not have money or power to do good deeds to help others, but if they can do their best and do good deeds in the midst of difficulties, their value will be more valuable and their blessings will be greater.

   It is too easy for people with money and power to do good deeds and accumulate virtue, and it is easy to do good deeds without doing them, that is, to give up on oneself, as the saying goes: 'Rich but unkind is like a fat pig.

XIV. There are ten wonderful recipes for doing good

The principles and principles of good deeds have been explained in detail above. The following are the ways of doing good and accumulating virtue.

(1) Be kind to others. (2) Respect and love. (3) Be kind to others. (4) Persuading people to be kind. (5) To save people in distress. (6) To build up the good. (7) To give up wealth for good. (8) To uphold the righteousness of the law. (9) Respect for elders. (10) To cherish life.

(1) What is kindness to others

   One should try not to use one's strengths to highlight the weaknesses of others. Do not deliberately show your goodness to show the badness of others. Never use your own intelligence to tease others and torment them. You should try to be humble in the world, and try to forgive and accommodate others when you see their faults. When you see a small kindness in someone, you should also give yourself up to it and praise it. Whenever you speak or act in your daily life, you are always thinking of the public and upholding the principles of truth, that is, being good to others.

(2) What is respect and love

   But if one is aware of what is right and wrong in one's heart, one can understand good and evil as clearly as black and white, and so it is said: 'The gentleman is different from the villain because of his heart. The heart of a gentleman is only the heart of loving and respecting others.

   As the saying goes, 'The same rice feeds a hundred kinds of people.' Although there are different kinds of people, from those who are close to each other, from those who are wise, from those who are foolish, from those who are virtuous and from those who are unworthy, all people are the same, and all people should respect each other. To respect all people is the same as to respect the sages, and to understand the position of all people is to conform to the way of the sages, for 'the sage has no constant heart, but the heart of the people is his heart.' If everyone can be respectful and happy, and if they can be content with themselves, and respect others as well as themselves, then they are acting on behalf of Heaven, and respecting and loving their hearts.

(3) What is the beauty of being an adult?

    Generally speaking, there are a lot of good people in society, but there are more confused people, and people in general have the inferiority of defending themselves and excluding others, so it is very difficult for a good person to gain a foothold in the common world unless he can keep his integrity. They are often accused of being unjust and fail to achieve the goal of doing good.

    This is why it is said that the benevolent and the wise, the elders and the gentlemen, should always be assisted by correction, in order to promote such good people. Therefore, whenever you find someone who has done good deeds and whose intentions are commendable, you should try to help him or her, so that he or she can do good deeds.

(4) What does it mean to persuade someone to be kind?

    All people have a conscience, but because life is a turbulent journey, and because the pursuit of profit is a cause of sinking and degradation, it is important to remind and instruct others at all times in order to clear up confusion.

   Han Yu said: 'A man is persuaded to speak with his mouth for a time, but a man is persuaded to write in a book for a hundred lifetimes.' If a person is able to adapt to the situation and teach according to the material, so as not to lose people and not to lose words, then it is like relieving people's worries and waking them up from their bad dreams, which is the best and most beneficial thing.

(5) What does it mean to save someone in danger?

   When someone is in trouble, you should do what you can to help them, just as you would do if you were in trouble yourself, for example, by giving them words of comfort, venting their grievances, or giving them other forms of assistance. As the ancients say, 'No favour is too great, but to save a person's life is a matter of urgency. This is the great truth that saves people in distress.

(6) What does it mean to build something big?

    It means helping to build public facilities, such as opening ditches, constructing embankments, building bridges, or giving tea and food to the poor ...... We should give money and strength to help.

(7) What does it mean to give up wealth for good?

   Of all the Buddhist practices, giving is the first. A wise man gives up his six roots internally and his six dusts externally, and he can give up everything without attachment. A wise person can give up all things without attachment. If one can see beyond life and start with the most difficult task of giving money to benefit others and to accumulate virtue, then one will be able to remove one's selfish and stingy nature internally and help others in need externally, which will be of great benefit to the practice of goodness. Although it may be difficult at first, you will gradually feel at peace with yourself.

(8) What is the maintenance of righteousness?

   Without the righteousness of the law, it will be difficult for all creatures in heaven and earth to grow up, to break away from the three worlds of mortality, to protect the living and to save all beings. Therefore, whenever you see a temple of a sage or a book of scripture, you should respect and care for it, and you should be more serious about promoting the righteousness of the Dharma and repaying the Buddha's grace.

(9) What is respect for elders?

   It means to respect one's parents, brothers and superiors. All those who are senior in age, morality, position and knowledge should be respected.

   At home, you should serve your parents in a gentle and respectful manner. When you go out to serve the community and the state, you must not act recklessly because the emperor is far away. When dealing with a prisoner, one should not act with authority and authority, but deal with him calmly and peacefully.

(10) What is love of life?

  The ancients once said: 'Love the mouse and always leave food on the table, pity the moth and never light a lamp.' Of course it is difficult for the average person to achieve such a state of affairs. This is just a reminder of the need to preserve the compassion that we all have. That is why Mencius said, 'The gentleman is far from the kitchen. It is also to cultivate a sense of compassion in all people. For in this world, those who seek benevolence have this heart, and those who accumulate virtue also have this heart. Therefore, if a person is unable to fast from meat, he should also refrain from eating from those who feed themselves, from those who see killing, from those who hear of killing, and from those who kill for my sake. In order to cultivate a compassionate heart and grow in wisdom and blessings, we should also cultivate the four non-food practices.

    In addition, in ancient times, people boiled cocoons to make silk and weave clothes, while today people plant fields and remove insects to feed people. Therefore, if one does not know how to cherish the life of things and waste them, one is just as guilty of the sin of killing. It is even more common for people to be injured by their hands or trampled on by their feet, and they should always take precautions to avoid this.

   In short, there are too many ways to accumulate goodness to mention them all, but as long as these ten methods are followed and practised, all kinds of merits can be accomplished. Zhuge Changqing: Those who do good deeds will be blessed.

曾国藩为什么最爱读《了凡四训》，因为，了凡四训讲述了人生富贵的真相！《了凡四训》告诉我们，做善事可以积累福报，可以改变命运，可以心想事成......易经曰：‘善不积，不足以成名；恶不积，不足以灭身。无钱无势之人，行善助人是比较困难，但若能尽力而为，在困难之中去行善，其价值也更为可贵，获福也必更大。有钱有势之人，行善积德是太容易了，容易行善而不为，即为自暴自弃，正如俗语所言：‘富而不仁如肥猪。’

---- 诸葛长青

一、积善之家必有余庆

   易经上说：‘积善之家，必有余庆。’

   古代有一姓颜的人家，把女儿许配给孔子的父亲，只打听其祖先是否积有大德，而不管孔家是否富有，他认为只要祖上积有大德，其子孙必然会出人头地。孔子也称赞舜之大孝说：‘宗庙飨之，子孙保之。’上述之论，确是至理名言。
   诸葛长青：积德人家，富贵长远。
   再证之以往事：福建公卿杨荣，其祖先世代以摆渡为生，每当暴雨成灾，冲毁民居时，总有人畜货物顺流而下，别的船只总是相争捞取货物，只有杨荣的曾祖父和祖父以救人为要，货物一概不取，乡里的人都笑他愚笨，到了杨荣父亲出生时，杨家便渐渐富裕。
   有一天，一位道人到杨家说：‘你祖先积有阴德，子孙必当享受荣华富贵，某地龙穴可筑祖坟。’于是就依指示葬在那里，就是现在的‘白兔坟’。后来生了杨荣，年幼就登科，位至三公，并得皇上加封曾祖父、祖父官号。至今子孙还是荣华不衰，尽多贤达之士。
   诸葛长青：积阴德的人家，上天护佑他。鬼神钦佩他，神佛保佑他。
二、施比受更有福

    鄞县人杨自惩，起初当县吏，心地忠厚，为人公正。有一次县长处罚一个犯人，打得血流满面，还不息怒。他就跪地为犯人求情，请县长息怒宽恕。县长说：‘此人犯法违反常理，怎能叫人不怒。’他叩头说：‘为政失道，百姓涣散已久，他们不懂得法律常情，只要能问出案情就好了，这种事破了案都不能高兴，怎么可以发怒呢’县长因此才息怒。
   自惩家境贫穷，又廉洁自持，从不收受别人财物。碰到了犯人缺粮时，也都尽力救济，即使自己挨饿也在所不惜，至诚持善从不间断。后来生有二子，长子名守陈，次子名守址，为南北吏部侍郎，长孙也作到刑部侍郎，次孙也作到四川廉宪，都是名臣，今人楚亭、德政，官运亨通，也是他的后代。诸葛长青：仔细思考，舍得舍得，有舍才有得。再仔细想想，阴德于冥冥之中存在，保佑行善之人。

三、护生得好报
    明英宗时，福建盗贼作乱，百姓从贼者很多，朝廷派布政司谢都事，搜杀东路贼党，谢恐滥杀无辜，因此先设法取得贼党名册，凡没有参加匪党组织的人，即暗中给予白布及小旗，教他们在官兵进城时，插旗于门首，并警戒士兵不得滥杀无辜，因此救了万人的性命。后来谢之子中状元，当宰相，孙子也中探花，满门得享富贵。
   又蒲田有林姓人士，母亲乐善好施，常作粉团布施穷人，凡索取者都照数施舍。有一道人，每次索取六七个，三年如一日从未间断，他母亲也照给无误，而从未表现出不高兴的样子。道人知其诚心救人，就对她说：‘我吃你的粉团三年，无以为报，特地前来告诉你，你家屋后有一好地可建造祖坟，子孙官爵有一升麻子之数目。’
    她儿子依言埋葬，初代即有九人登科，世代从此不断出贵，福建至今还有‘无林不开榜’之谣。
   还有冯庵太史之父，当学生时，有一冬天清晨上学，路上遇到了一个人，倒在雪地中已快冻僵，就即刻脱下自己的皮袍给他穿上，并扶其回家救治。当晚就在梦中得到神灵的指点说：‘你救人一命，出于至诚，吾派宋朝名将韩琦作你的儿子。’而后生下了琢庵，就取外号为琦，以作纪念。诸葛长青：古往今来，成就大事业的人，都是祖辈或者他本人行善积德的缘故，所以人们要三思啊。拔一毛利天下，何乐而不为？

四、积德之人鬼神钦仰
    台州应尚书，壮年时住山中读书，夜间常听到有鬼怪作祟叫闹，但他都不害怕。有一天，他听到了鬼在谈话说：‘某妇人因其夫外出，很久未见归来，他翁姑以为儿子死了，逼其改嫁，明天晚上会来自缢，我从此有人代替，可以转世投生了。’应尚书听到了此语，就即刻卖掉了田地，得银四两，并假造了一张其夫的书信，一并寄到了她家。她母亲发现笔迹不同，有点怀疑，但继之一想：‘书信就算假，银子总没有平白送人的道埋吧想孩子一定平安无事才对。’因此也就不再逼他媳妇改嫁。后来她的夫婿总算回来团圆。
    应尚书后来又听到了鬼说：‘本来有人来代替，却被那位秀才破坏了此事。’另鬼说：‘那你就找他算帐啊！’鬼说：‘不行，上帝以此人心地善良，早已命他为将来阴间尚书，吾怎能害得了他。’应公从此更加努力，日日行善，积德甚多，碰到了饥荒时，必捐献粮食救灾。遇到了亲戚有急难，都尽力给予协助。碰到了不如意事，也只逆来顺受，反躬自省而不怨天尤人。至今其子孙为官享福者，比比皆是。
    还有常熟县人徐凤竹，他父亲颇为富有，偶然碰到荒年，就先免收田租作为救灾的倡导，又拿粮食去账灾救贫。有一次夜里就听到了鬼在门口唱道：‘千不诓，万不诓，徐家秀才做到了举人郎！’连续几天晚上唱个不停。此年徐凤竹果然中了举人。他父亲因此也就更努力积德行善，从不懈怠，举凡修桥铺路，斋僧济众，凡有益大众之事，无不尽心尽力。后来又听鬼唱道：‘千不诓，万不诓，徐家举人直做到都堂。’后来徐凤竹果然作到了两浙巡抚。

    诸葛长青：徐凤竹果然作到了两浙巡抚。为什么呢？因为他的行为符合天道，符合天道的人才能承担国家栋梁之职。才能有大成就。

五、平冤减刑合天心
   嘉兴屠康僖公，初为刑部主事，常往狱中探查案情，遇有无辜冤狱之人，即签报案情给主审官，待开庭时，主审官依此案情审问，无辜之犯人都表心服，因而无罪释放者有十几人。一时京都百姓都说尚书廉明公正，而屠公却从不居功。
   屠公又再上书陈情曰：‘京都都有冤狱，那四海之广，百姓众多，必尚有许多冤狱，应该每五年派一减刑官，详加调查以平冤狱。’皇上准其所奏，屠公也被派为减刑官之一员，有一天晚上，屠公梦见了神灵指点说：你命中本应无子，今减刑之事，正合天心，上帝特赐你三子，并都享高官厚禄。’‘过了不久，夫人就怀孕，后来接续生了三个儿子，名叫应损、应坤、应竣，都当了大官。诸葛长青：公平审理减刑之事，正合天心，上帝特赐三子，并都享高官厚禄。上天时刻公平正义。

六、敬神护法子孙昌
    嘉兴人包凭，他的父亲是安徽池阳太守，生有七个儿子，包凭是最小的一个，入赘平湖袁氏为婿，跟我父亲很有交情，虽然博学多才，却屡次考试都不上榜。他很留心佛道思想，有一天到太湖附近游览，偶然行至一村，见一寺院破漏，观音佛像被雨尘淋湿沾污，即取出身上所有的十两银子，给主持人作为修筑庙宇之用，僧人说：‘工事太大，所费必钜，恐怕难予完成你交待的心愿。’
    于是他就再取出随身行旅，贵重值钱的衣物，交予僧人，虽经随行仆人再三劝阻，他还是诚心乐意的捐出，并说：‘只要佛像不被破损，我没有衣物使用又有啥关系’
    僧人说：‘施舍钱财衣物并非难事，但你的虔诚心，确实难得。’寺院修好之后，有一天他又同父亲来游此寺，夜宿寺中，即梦见护法神前来道谢说：‘你子当享世代俸禄。’后来他的儿子汴，与孙子柽芳，都真的做了大官。诸葛长青：虔诚敬佛，实际上就是改变心态，下心态改变，事业也就随着变化。
    嘉善人支立的父亲，当刑房吏的时候，对一个无辜被人陷害而判死罪的囚犯，很是同情想替他洗冤，这个囚犯告诉他的妻子说：‘支先生待人很好，也很同情我的遭遇，愿意代为洗雪冤情，我们已没有什么可以报答，明天你请他到乡下，详述案情过节，并许身给他，或许肯用些情份，那么我就能活命了。’他的妻子流著眼泪答应了。
   隔天，支先生到她家里，她即亲切招待，并告诉她丈夫的意思。支先生断然拒绝，只答应她尽力平反案情，结果犯者无罪获释，他们夫妻登门道谢说：‘先生大德，世所罕见，吾有小女，就送给你，当扫地的小妾，此礼可通，还请笑纳。’支先生只好备了礼物娶她了。后来生儿子名支立，廿岁就登科，官至翰林，孙支高以及子孙世代也都官运亨通。
   以上各段所述，虽然情节、作法不同，但都是一心为善的实例。

七、真善与假善
   若就积善之事详细来说，有真善假善，有端善曲善，有阴善阳善，有是善非善，有偏善正善，有半善满善，有大善小善，有难善易善等之分别，必须作进一步的了解，不然为善而不明理，往往就会产生自认为行善，而其实是造孽的行为，枉费苦心，一点好处也没有。
   什么是真善假善
   以前有几个儒生，去请教中峰和尚说：‘佛家论善恶，如影随形；现在某人行善而子孙不发达，某人为恶而家门隆盛。那么佛所说的报应是没有凭据了。’中峰说：‘一般人不明事理，智慧没开，认善为恶，认恶为善，不说自己颠倒是非，反而怨恨天地报应有差错哩！’大家说：‘善就善，恶就是恶，那里会认善为恶呢’中峰就叫他们说说什么是善什么是恶有一个人说：‘打人骂人是恶，敬人礼人是善。’中峰说：‘这也不一定。’另一个人说：‘贪财妄取是恶，廉洁有守是善。’中峰又说：‘那也不一定。’大家都把平时看到的善恶说出来，但中峰都不以为是。
    中峰说：‘凡是对人有益的就是善，只为自己的利益的就是恶。假如对人有益，即使打人骂人也算是善；假如只是为了自己的利益，即使你恭敬别人，礼让别人，也算是恶。’所以为人处世，利人之善才是真善，利己之善则是假善。发于内心的善行是真善，装给别人看的善行是假善。无所求而为之善是真善，有所求而为之善是假善。

八、端善与曲善

   什么是端善与曲善
   一般人都认为谨慎，随和之好好先生是善人，但圣人却认为敢做敢当豪爽之狂狷之士，才是善人。因为谨慎软弱没有个性之人，虽然全乡人都说他好，而成好好先生，却是随波逐浪，没有志气，没有道德精神，没有道义勇气之人。所以一般人所说的善恶，就跟圣人所想的不一样。
   总之，天地神鬼对于善恶之观念，都与圣人的观念相同，而与世俗的眼光相反。因此说：若想积德行善，决不可只为了顺乎世俗人情，讨好世人掩人耳目，必须从内心深处潜移默化，一心只为济世，纯为爱人助人，才是端正之善。若有一丝媚世之心，一点偾事玩世之心，则就是虚伪歪曲之善。

九、阳善与阴善
   善又有阳善与阴善之分。
   为善而为人知是阳善，行善而不为人所知，就是阴德。阳善只能享受博得名誉之福报，阴德天必赐以厚福。世人名誉超过了实质，必有奇祸。因为盛名是造物所忌，而有名望之人，大都只是博得虚名，缺少实际功德，因此名望之家，横逆之事也特别多。因此古人劝人：‘无使名过实，守愚圣所藏。’人若毫无过失，而被横加恶名，又能逆来顺受，必是大有道德修养之人，子孙往往能突然大发。因此俗眼所看为恶昌盛之说，值得探讨，因此，阳善与阴德，就只差别于明与暗之分罢了。

十、是善与非善
    既然行善，何以又有是善，非善之说呢
   举例来讲：鲁国法律规定，若有人肯出钱、去赎回被邻国捉去作臣妾的百姓，政府都依例付给一笔赏金，作为奖励。孔子的学生子贡，赎人却不愿接受奖金，孔子知道了就骂他说：‘你错了，君子做事可以移风易俗，行为将成为大众的规范，怎么可以只为了自己高兴，为了博得虚荣，就随意去做呢现在鲁国富人少，大都是穷人，你这样创下了恶例，则大家认为赎人接受赏金是丢脸的事，则以后还有谁赎得起人，从此以后赎人回国的风气，将慢慢消失了！’
   还有一例：子路救起溺水之人，主人送了一头牛道谢，子路收了起来，孔子听到了说：‘从此鲁人必乐于拯救溺水之人。’因为一个肯救，一个肯谢，则会酿成风气。
   以上二例，以一般人的观念说，子贡不领赏金是廉洁的好事，子路接受赠牛，是一大败笔，但孔子的看法却与众不同，孔子反倒称赞子路，而责备子贡。
   因此说：凡人行善，不可只看行为，必须看他的利弊。不可只看现在，必看事情的结果。不可只论个人的得失，需看对大众的影响。若现行似善，而其结果足以害人，则似善而实非善。若现行虽然不善，而其结果有益于大众，则虽非善而实是善。举此一例可以旁通，例如：不应该的宽恕，过份的称赞别人，为守小信而误大事，宠爱小孩而养大患......等，都急待吾人冷静检讨改善。

十一、偏善与正善

   至于善有偏正，又当何讲
   举例说：从前吕文懿宰相辞职归乡，乡民依然尊敬他如北斗星，看重他如泰山，有一天，一个乡民醉后前去大骂他一顿，吕公不为所动，认为是醉人而不去计算。一年后，此人愈变愈坏，终于犯上了死刑重罪，吕公才后悔说：‘当初若稍微跟他计较，送官惩罚，小惩足以为戒，也许今日不会促成此种大恶，都是吾当初存心过于忠厚，怕被人误为仗势欺人，以致害了他！’这是一个善心而作了恶事的例子。
   再举一恶心而行善事的例子：某地有次饥荒，暴民白天公然到处抢粮，有某富家告之于官府，官府却一概不理，于是暴民愈为放肆，变本加厉，逼不得已，只好私自惩治暴徒，乡里才为之平静，而免大乱。诸葛长青：为多数人的利益去做，即是善事。也就是人们常说的替天行道。
   因此说：人人皆知善是正，恶是偏。但若行善心而使事成恶，则是正中偏。若行恶心而使事成善，则是偏中正。这是为人处世应有的认识。

十二、半善与满善

还有半善满善，又作何解
   易经曰：‘善不积，不足以成名；恶不积，不足以灭身。’就像把东西存进容器一样，勤而积之则满，懈怠不积则不满。
   譬如以前有一女人，到庙里烧香，想布施却又家境困难，找遍身上只得二文钱捐献，但庙里主持高僧还是亲自替她诵经忏悔祈福。后来此女贵为宫妃，携带了数千金来庙布施，主持高僧却只派了徒弟替她回向，因此她就开口问道：‘我以前只捐二文，你就亲替我祈福，今天捐献千金，你为何不替我回向’高僧说：‘以前布施虽小，心意真切，非老僧亲劳，不足以报答。今日布施虽多，心意却不如以前真诚，因此有人代劳即足也。’
   以此为例：‘千金是半善。二文是满善。’
   还有以前神仙名钟离，传授吕洞宾点铁成金之术，以利行善济世，吕祖问说：‘这种金会还原吗’钟答：‘五百年后，终究还要复原为铁。’吕祖说：‘这样不是害了五百年后的人吗这种法术我不想学。’钟说：‘修仙要先积满三千功德，就凭你这句话，三千功德已算圆满达成，可以学仙了。’
   因此说：为善必须发乎真诚自然，事后不牢记在心里，则虽小善也能达成功果。若怀有企图行善，施恩望报，就是终生行善，还只半善。
   譬如以钱财救济别人，若能做到付出金钱，而心里没有感觉。付给其人，而像没有其人，付出了钱财，而像没有钱财。如此就是三轮皆空，一心清净之境，则一文足以消千劫之罪，斗米也能种无涯之福。
   若施人而心不忘，施恩而望报，舍财物而心痛，那么即使是万两黄金，也只半善而已。

十三、大小难易看动机

   再论善有大小，有难易之理：
   古时有位叫卫仲达的人，供职朝廷为官，有一次精神解离，被摄入阴间，阎王命人呈现善恶记录簿给仲达看，他发现恶录簿摊满庭院，而善录只一小卷而已。阎王又命人取秤来称，大叠之恶录簿，却比那一小卷善录簿轻。
仲达好奇的问：‘我才三十多岁，那来这么多的恶录’

阎王答：‘思念不正就已犯罪，不一定做了才算。’
又问：‘这小卷善簿写些什么’
阎王笑：‘这是朝廷常兴大功，要修三山（即福州）石桥时，你上书的奏章稿文。’
仲达说：‘我虽上书，朝廷并未接纳，何以有此份量’
阎王说：‘朝廷虽未采纳，但你一念之善，普达万民之身，若被采纳，则善力更大。’
由此可知，志在天下，善达万民，则善虽小而功德大。若志在一身，善及一人，虽多也小。至于难易之善，就像修身克己一样，必须从很难克服的地方克服，则小的过失也就自然不会犯。

譬如江西舒翁，以二年教书所得的薪水，代缴他人的罚款，使人夫妇团圆。河北张翁，以十年省吃俭用的储蓄，代别人偿还债务，而救活他人妻女。镇江靳翁，虽年老无子，也不忍娶幼女为妻。

    上述顷囊相助，体谅别人，为别人著想之善举，这就所谓难舍处能舍，难忍处能忍的好例子，这种难为之善，才最可贵，而天降之福也必丰厚。
   无钱无势之人，行善助人是比较困难，但若能尽力而为，在困难之中去行善，其价值也更为可贵，获福也必更大。
   有钱有势之人，行善积德是太容易了，容易行善而不为，即为自暴自弃，正如俗语所言：‘富而不仁如肥猪。’
十四、行善妙方有十味

行善的道理跟原则，上面已经说得很详细。下面来谈随缘济众，行善积德的方法。
（1）与人为善。（2）敬爱存心。（3）成人之美。（4）劝人为善。（5）救人危急。（6）兴建大利。（7）舍财作福。（8）护持正法。（9）敬重尊长。（10）爱惜生命。

（1）何为与人为善
   为人应尽量不拿自己的长处，去彰显别人的弱点。不要故意表示自己的善心，去显示别人的恶意。千万不要以自己的聪明才智，去捉弄别人，折腾别人，应该尽量谦虚处世，见人有过失，尽量宽恕包涵，则可对恶人形成一种沉默的抗议，也不会撕破恶人的面子，使恶人不敢放纵，也有改过的机会。见人小善，也要舍己从人，加以表扬。凡日用间，一言一语，一举一动，念念不忘为大众著想，维护真理原则，即是与人为善。
（2）何谓敬爱存心
   就一般人的行为来看，君子与小人实在有点混淆不清，但若能留意一个人的存心正邪，则善恶就像黑白一样的明白，因此说：‘君子所以异于小人者，以其存心也。’君子所存之心，只是爱人敬人之心。
   俗语说：‘一样米养百种人。’人虽有亲疏贵贱，智愚贤不肖之分，但万品同体都是同胞，谁都应该互相敬重，敬爱众人也等于敬爱圣贤，能了解众人的立场，即合圣贤之道，因为‘圣人无常心，以百姓心为心。’人人若都能敬业乐群，安份守己，敬重别人，也珍重自己，即是代天行道，敬爱存心。
（3）何谓成人之美
    一般来说，社会上持善之人不少，迷糊之人较多，而一般人又有袒护自己，排挤异群的劣根性，因此善人处于俗世，除非他能有守正不阿，否则也很难立足，加以有意行善之贤达人士，言行都与世俗不同，心直口快，不善心机，不善于粉饰自己，以博取虚荣，因此见识不高的俗人，就常给他们不公道的指责，而达不到为善的目的。
    因此说：仁人志士，长辈君子，应时加匡正辅助，以宏扬此等善士，这种成人之美的功德可不小，像处理玉石之道一样，任意抛弃丢掷，就同瓦砾，若懂得加以琢磨，就变成贵重的圭璋。因此，凡发现有人行善，其志可嘉，就应该设法给予扶助，以成人之美。
（4）何谓劝人为善
    凡人都有良心，只因人生旅途纷扰动荡，为名为利而使人沉沦堕落，因此与人相处，须时时提醒指点他人，以解开迷惑。
   韩愈说：‘一时劝人以口，百世劝人以书。’为人若能临机应变，因材施教，做到不失人不失言，则就像解人烦恼，醒人恶梦一样，是最好也是最实惠的事。
（5）何谓救人危急呢
   人生在世，难免都会有失败与不幸的遭遇，当碰到了别人遭到祸害之时，应当像自己碰到灾难一样，尽力给予协助，譬如拿话安慰，或发泄他的冤曲，或给予其他方式的接济都可以。古人说：‘恩惠不在大，能救人紧急为贵。’是救人危急的大道理。
（6）何谓兴建大利
    就是协助建设公共设施，譬如开渠导水，修筑堤防，修建桥梁，或施茶施饭，救济贫困......等，有钱出钱，有力出力，随缘劝导，勿辞劳怨。

（7）何谓舍财作福
   佛家万种行持，以布施为第一。施就是舍，贤明的人内舍六根，外舍六尘，一切所有都可施舍，而不挂意。一般人当然作不到此种境界，那么可先从财施作起。世人把钱财看得比生死更重要，因此人若能看破人生，从最困难的施财作起，以利群生，广积阴德，则内能去除自私吝啬的劣根性，外能济人之急难，则将大有功于修善行持。虽然初期会感到勉强，但慢慢就会感到心安理得。

（8）何谓维持正法
   正法即是正道，正道是万世生灵的指标，没有正法，则天地万物将难予化育成长，难予脱离凡尘三界，难予维护苍生，救渡众生。因此，凡是见到圣贤庙貌，或经书典籍，皆应敬重并加爱护整理，至于宏扬正法，以报佛恩，更要认真去作。
（9）何谓敬重尊长
   就是尊重父母兄弟，长官上辈。凡是年岁、道德、职位、见识高的人都要敬重。
   在家奉侍父母应柔声下气，必恭必敬。出门服务社会国家，也不可因为天高皇帝远而放肆乱来。对犯人办案时，不可作威作福，应心平气和地处理，这些都是最关系阴德的，试看忠义之家，子孙没有不绵延昌盛的，所以一定要谨慎才是。
（10）何谓爱惜物命
  古人曾说：‘爱鼠常留饭，怜蛾不点灯。’当然一般人很难作到此种境界。这只是提醒我们，必须维护人所俱有的恻隐之心。孟子所以说：‘君子远庖厨。’也是为了养成人人皆有侧隐之心。因为人生在世，求仁者尽在此心，积德者也凭此心。因此说：为人若不能断肉持斋，也应当作到‘自养者不食，见杀者不食，闻杀者不食，专为我而杀者不食。’的四不食之修养，以培养慈悲心肠，增长福份智慧。
    再说：古人煮茧以求丝织衣，今人种田除虫以养人，衣食之源，样样杀彼自活。因此为人一生，若不知爱惜物命、暴殄天物，就跟造了杀生罪孽的过失一样。至于手所误伤，足所误践者，更是常见，都应当随时防患，尽量避免。
   总之，积善之方太多太多，难予一一例举畅述，但只要能依此十项方法推广修持，则万种功德都能完成的。诸葛长青：行善事者，必有福报。

What are the acts of abstaining from killing and releasing

 戒杀与放生的行为包括哪些

 1. Do not kill a living being with your own hands.

　　2. Do not abet others to kill.

　　3. Do not help others to kill.

　　4. Abstain from eating meat.

　　5. Do not engage in trades related to killing.

　　6、Whenever there is worship, regardless of what is being worshipped, use vegetarian dishes, flowers and fruit, not animal gifts.

　　7. If you see someone killing a human being, you should discourage them or buy the animal to be slaughtered with money and release it. If this does not work, or if the person does not sell the animal, then you should have compassion for the slaughtered animal, and even better if you can recite the Buddha's name or mantra for it.

　　8. Do not abuse the animal.

　　9、Other actions that are contrary to killing.

　　10. Abstain from killing and releasing animals yourself, and advise others to do the same. 

   1、不亲手杀生。

　　2、不教唆别人杀生。

　　3、不帮助别人杀生。

　　4、戒除肉食。

　　5、不从事与杀生有关的行业。

　　6、凡有祭拜，不管拜的是什么，一律用素菜、鲜花、水果，不用牲礼。

　　7、见人杀生，应加劝阻，或用钱将临宰之动物买而放之。若劝阻无效，或他不卖，则应对被杀之动物起同情心，若能为它念佛号或往生咒更好。

　　8、不虐待动物。

　　9、其他与杀生行为相反之行为。

　　10、自己戒杀放生，也劝别人戒杀放生。 

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

Click the article title to view

往期精选文章

点击文章标题查看

1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向