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home page -->Liao Fan's Four Training

 To change your destiny, you must first learn the Four Noble Sermons

   date:2020-09-18 16:31:12     read:44   

To change your destiny, you must first learn the Four Noble Sermons

改变命运 先学《了凡四训》


 How do you change your destiny? Start by doing good deeds? What is the truth? Does it really work? Start by reading The Four Noble Sermons, he will teach you many truths ...... Those who want to make their destiny better should read this book first.

                        ----- Zhuge Changqing

  Venerable Jingkong: Although this book is not a Buddhist scripture, it should be respected as if it were. In the early years of the Republic of China, Master Yin Guang of the Pure Sect was a strong advocate of this book throughout his life. His Hong Hua Society printed and delivered about a million copies of this book, so it is clear that Master Yin attached great importance to this book. Not only that, but he also constantly advocated teaching us to study, practise and preach it.

    "Do not do all evils, practice all good deeds, and purify your own mind; this is the Buddhas." This is the Dharma seal of the Buddhas. Buddhism is about principles and reasoning. That is why the sutras have five kinds of people who say that, apart from the Buddha, the rest of the disciples, the celestial, immortal and incarnate beings speak, and as long as it is the same as the tenets of what the Buddha says and does not contradict the principles of the Buddha, the Buddha recognises it as a sutra.

   Let us look at the contents of this book, all of which are about "avoiding all evils, practising all good deeds and purifying oneself", which is equivalent to Buddhist scriptures. It is not only what the Buddha himself says that is called Buddhist scripture. This is what makes Buddhism respectable and worthy of admiration. Therefore anything that is in line with the principles and principles of the Buddha's education, we should look at as a classic. This book, in particular, has been proven by our ancestors and advocated time and again that it is the foundation for our study of Buddhism; not only for Buddhism, but also for people in general to establish their lives in society.

   There is a set of disciplines for creating destiny; it has theories and methods, and these theoretical methods are in this book. This book does not have a lot of weight, but it does hold the platform for this aspect. Therefore, if we want to transform our destiny, create our destiny, and even achieve real success in Buddhism, we must rely on the theories and methods in this book as the basis.

In his recent book "The Essentials of Zen Practice", Old Monk Xuyun mentions four conditions that must be fulfilled in order to practise Buddhism.

  First, a strong belief in cause and effect. One must believe deeply in the truth of karma and retribution and not have the slightest doubt about it.

  Secondly, strict adherence to the precepts. The precepts are a great discipline, but for those of us who are new to it, we need not be calculating in terms of the precepts, but just be able to keep the Five Precepts and Ten Virtues. It is good to be able to keep the Five Precepts and Ten Virtues well, not only for those who are at home, but also for those who are monks. In the Ming dynasty, Master Spreading Yi was a master of all religions and teachings, and he wrote a great deal. His student, Venerable Cheng Shih, did not dare to compare himself with his teacher, so he called himself a monastic yucca, that is, he kept the five precepts. So it is good that we can strictly observe the five precepts in our Buddhist studies. The recent Master Hong Yi also strictly observed the five precepts and called himself a monk.

  Thirdly, to have faith. We must not be swayed by evil knowledge and opinions from outside.

  Decide on the path of practice. Of the 84,000 teachings, we should choose which one to practice and never change it easily after deciding on the path.

Only when we have these four conditions can we be considered to have truly studied Buddhism. Therefore, these four conditions can be said to be indispensable for the future propagation of the Dharma and the benefit of life - not only for the propagation of the teachings, but also in the sect. All in all, the old monk has indeed pointed out the direction for the future propagation and evolution of the sect, and this is what we must abide by.

   In the chapter on the Forty Avatamsaka, the King of the Fire of Ganga, it is mentioned that there are six major programmes of practice, which are worthy of our attention. Those were the words of the Buddha at the Avatamsaka session, and no worldly or exotic learning can surpass these six things, which are stated in great detail in the scriptures. King Gandharva was the lord of a kingdom and still made mistakes every day, and he had to take a little time to listen to the scriptures in addition to his political affairs. There were lecture halls in the court, and who was invited to speak? It was always the great sages and brahmins who had great wisdom, or sages who had attained the fruit of the path, and they were invited to speak. The king led his ministers, and lessons were given every day as a matter of routine. The content of the lectures could be summarised into six main categories - what is good? What is evil? What is righteousness? What are the evil laws? What are the laws that are beneficial to us? What are the laws that are harmful to us? These are the six things. They are the six things that enable us to distinguish between good and evil, between good and evil, between right and wrong, and between good and evil. There is no other way to learn, but this is all. The Four Sermons on the Way of Learning are quite correct in this regard.

   The Four Sutras of the Wayfarer is the name of the book, and the "Wayfarer" is the person who wrote it. There are two ways to say that the word "Fan" in "Da Fan" is a word. The first is about a human being, if not a saint like a Buddha, Bodhisattva or Luohan, then an ordinary mortal. The word " 了" means to understand, and it also means to finish. To "understand the mortal" means to understand that it is not enough to be an ordinary person, but to be the highest of all. It means that all the bad thoughts that ordinary people have should be gradually eliminated. Secondly, it refers to the author, Mr. Yuan Zuifan. He was born in Wujiang County, Suzhou Province, Jiangsu Province, and was destined to have no children, live to be fifty-three years old, and become a magistrate. However, his love of doing good deeds and his belief in Buddhism changed his destiny by actively cultivating good fortune and virtue - he was born childless and gained a son, became a high school scholar, was posthumously appointed to the post of Young Secretary of the Shangbao Division, and lived to the age of seventy-four. Because he was such a good man, everyone respected him and called him "Mr. Wayfarer".

   The Four Sermons of Jie Fan are four essays in which Mr Yuan taught his son a lesson, which, as we read them, are certainly not the same as the classics. These four essays, when read from beginning to end, are almost always about our faults, and if we know our faults, we have to change them, and if we don't change them, we cannot enter the Way. So two of these four texts - reforming faults and cultivating goodness - are the focus of the Four Disciplines. The book we have printed has a preface by Venerable Yin Guang, which we can read as a metaphysical (introduction) text.


                        ----- 诸葛长青















What are the acts of abstaining from killing and releasing



 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.


  6Whenever 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.


  9Other actions that are contrary to killing.


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












(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 )

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Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world










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学习圣贤 弘扬善德

振兴中华 造福世界




Selected Articles in Previous Periods

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


2Zhuge Changqing's Three Golden Keys to Changing Destiny


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)


6How to release? The ritual of releasing life


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


8Free Life Culture: Free Life Culture in Ancient China


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


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







That is to say, with this merit and virtue, we should solemnly observe the Buddha's net ten. Report four blessings and save three hardships. Those who wish to see and hear,Know and send Bodhi Heart. To live in a state of bliss

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