How I studied the Four Noble Truths 

我是怎样修学

《了凡四训》的（1）

These are some of the practices of Myo-Yin's friends in their practice of the Four Teachings of the Buddha, and they are well worth learning from. In the world, it is not enough to understand, but it is crucial to practice and implement.

                         --------- Zhuge Changqing

  I feel that the article was not well written and wasted everyone's precious time. After being pointed out by my fellow Taoists, I found that in fact, the practice of the Four Noble Sermons does not lie in how to struggle psychologically, but in how to put the Four Noble Sermons into concrete practice in life. This is the most important and central question. What is more questionable is how to do good deeds, how to make vows and how to maintain a state of mind when the fruits are not yet present. I am not actually a practitioner, but in order to discuss this with you, I have written down some of my practices over the past 10 years in the form of a running account for your guidance and reference. Please forgive me for any inappropriate points.

   I. My first contact with the Four Noble Sermons.

   It was in the spring of 1994, on a stormy night, that I came into contact with the Four Sermons. I was studying in the senior section of a major provincial high school at the time. I had been having frequent headaches for half a year, that is, I had hardly attended classes for the whole of my senior year. Before that, I had been 20th in my year in reading for the whole of my senior year and for the first half of my sophomore year. Because of the lack of classes, my grades were swinging at 160th in my year. It was a chance for me, a rural kid, to turn my life around, and a big turning point in my life. But my grades were not good enough, my health was not good enough, and I could not find anyone around me who could help me, including my own family, so I was desperate. My fragile mind could not withstand the hardship and the impact of the idea that I was not willing to be left behind, and I was often in tears. What to do? I was living in a women's temple, making a show of going to classes with people during the day and staying at the temple at night to read the sutras and get close to the Venerable Master.

   In the spring of 1994, on a drizzly night, I returned to the temple from school, walked into the monks' dormitory and saw my master washing his face, I used to greet him, while he was washing his face, he turned to me and asked "x x, do you want to change your destiny?" I said, "Of course I do. I wondered why the master asked me such a question, did she have a trick to get me out of my predicament as quickly as possible to face the entrance exams and the difficulties of life. After a while, Master brought a cassette tape of Venerable Jingkong's narration of the Four Teachings of the Buddha (i.e. the method of cultivating blessings and building up one's life). I listened to two tapes that night, and my heart felt as if I already had a good understanding of the transformation of my destiny. Tomorrow I took time off work to listen to it at the temple, and after I had probably heard the study of establishing one's destiny and the study of reforming one's past, I stopped listening to it, and I felt then that I could transform my destiny (perhaps this book had a destiny with me). After that, I almost stopped going to classes because I felt after listening that I needed to cultivate my blessings. I kept thinking that at this point I would definitely not be able to catch up with my studies any more, and besides, I had a constant headache and it was still a question whether I would be able to pass the entrance exams, so I decided to hurry up and cultivate my blessings and accumulate the blessing sustenance in the shortest possible time. But at this point, for practising good deeds, financial giving was simply not possible for me, a high school student who sometimes had difficulty even paying for food. The only thing I could do was physical and fearless giving. Here are some of the things I have done during this period of less than six months to give physical and fearless alms and to keep a clear mind.

   1. In terms of mindfulness, I knew that time was short and it would be difficult to achieve my wishes without using extraordinary practices. Therefore, I am very devout in doing good deeds or chanting sutras, and I even have to torture myself with very harsh practices to quiet my mind and try to get closer to the "one mind calling the name" spoken of in the Puranas, and to the standard of a good man and woman. In fact, this is also in line with the Four Sutras of the Buddha, which says, "All prayers to heaven must be made from a sense of thoughtlessness", but at that time I had not yet experienced the meaning of this phrase. For example, when I asked someone for directions, I would first bow with my palms together, and after asking for directions, I would bow with my palms together to thank them. This shows that I was in a more respectful and calm state of mind.

   2. At that time, the temple was engaged in infrastructural work, and I thought that I could study less because I already had a certain foundation, but I had to cultivate my blessings, for without them I would not be able to pass the entrance examinations and get into a satisfactory university. So I often skipped classes, and during the day at the temple I helped dig stones, pick water, wash toilets, plant farm work and wash floors. At that time, I felt that I was using my physical strength to do more work for the temple to make up for the fact that I was eating and using the temple's food, and if there was anything left over, it was a kind of charity, so I worked very hard and did all the dirty, hard work.

   3. In my life, I was a vegetarian for 49 days. It was difficult to be a vegetarian at school, but I persevered despite the difficulties because a great master said that vegetarianism was good for making the brain smart, and I felt that I had to be a vegetarian to improve my grades.

   4. I took the eight precepts of fasting. It was difficult to be a vegetarian at school, but it was even more difficult to observe the Eight Noble Truths, especially when it was so difficult for a growing body and a student who was studying. But at that time, I always thought that time was short, so I had to start with the hardest part, and I heard that if I kept the Eight-Pass Fast for one day, I could eat and wear for six billion lifetimes without worrying. That's why I insist on observing the eight precepts on the ten days of fasting. I used the time when I woke up in the morning or during recess to run to a temple not far from the school to recite the precepts. And I was thinking, I won't get a hundred points, so I'll just ask for 60 points for holding the precepts, just a passing grade (this is what the Master told me).

   5. Strive to do good deeds. At that time, I thought, "All sentient beings are bodhisattvas, but I am the only one who is a mortal", so I spoke very peacefully and stopped attacking people with my words. When I encountered good deeds, I tried to do them. For example, when the weather was hot, I made tea for everyone to drink. When I saw people in difficulty, I took the initiative to help them. I was most impressed by the fact that I was scared when I saw urine and faeces. But when I saw the old man with mobility problems who had a jug of urine to pour in the toilet, I went over to him, bowed and asked him, "Old man, let me help you pour it". Although the good deed was not done, my heart was pure at the time and I was so happy that I somehow felt I had made progress. When I saw a leaky tap at school, I would go and turn it off for him (don't look at this small thing, but I saved the public a lot of money on the water bill, which was a great financial gift for me as I had no money to give). When someone didn't flush after defecating in the school's public bathroom, I would carry water to flush, sometimes covering my nose. Before the college entrance exam, a female student at my desk was usually a good reader, but she was so nervous that she didn't know how to sharpen her pencil that day, so I took the initiative to help her sharpen her pencil. 。。。。。。 In school, although there are not many opportunities to do good deeds, but when there are, I do them, do not look at the school is small, a day, there are always a few good deeds into the account, the mind also become very calm because of doing good deeds.

   6. Respectful chanting of scriptures. This is something I am proud of, and something that many Buddhist students cannot do, and also something I am now always trying to learn. Many fellow students say they have chanted the sutras, but it may be difficult for me to chant like this, and if I could do it, I am sure induction would be quick. In fact I can't do it now. In chanting the sutras, I highlight one key point, "respect", a state of mind, which is to let Guanyin know me as soon as possible (the teachings of Supreme Master Xuan Hua). So I went to a temple near my school every afternoon to recite the three Puranas, three Heart Sutras and seven Great Compassion Mantras. The content is not much, but the form is done very seriously. Before chanting, I have to take a bath and change into clean clothes. On the way to the temple, I did not touch any part of my body with my hands and had to wash my hands as soon as I did. It was very hot and I was afraid to use the fans in the temple, and I was chanting with my palms together on my knees. I was sweating all over my body, and after half an hour of chanting, I was soaked to the skin, and my trousers and blouse were all wet. During the chanting, I could not wipe the sweat away with my hands, because if I did, I would be disrespectful, and I dared not touch the sutras unless I washed my hands, but it was impossible for me to stop in the middle. When the sweat runs into my eyes, it is very uncomfortable, and I dare not move, I can only squint and bear the soreness of the sweat in my eyes; when it runs down my neck, the sweat becomes cold, and it is very itchy, so I have to bear the itchiness; when the sweat runs down my body and sticks to my clothes, it is very sticky and uncomfortable, so I have to bear the stickiness. If you kneel for half an hour, your knees will hurt and you will have to endure the pain. Every time I recited a sutra, I had to start all over again if I got just one word wrong, and sometimes I had to start all over again if I got one word wrong at the end of a sutra. Sometimes I have to recite the three Puranas five or six times because of a wrong word in the middle. Because I think we cannot cheat the Buddha and Bodhisattva, who are so compassionate, we cannot be sloppy in reciting the sutras in order to be worthy of him. When I finished reciting the sutra, I didn't dare to say it back to myself, but I recited it according to the verse in the sutra, and then asked the Buddha and Bodhisattva to bless me to get into XX school. During the whole lesson, I chanted with my hands on my knees, and to show my sincerity and my fear of getting dirty, I did not use a worship mat and worshipped directly on the floor. Since the monastery was next to the school, I was a bit worried that my classmates would see me, but I thought, "If you see me, you see me, and it's important to seek blessings, so I didn't care.

   (Note: You should read this paragraph carefully, you will be inspired by it. Example 1: In the spring of '94, I met a person at the temple who said she was probably almost disabled from a traffic accident or work injury and could not move her feet, as if the doctor had ruled that she would be disabled. She didn't seem to know much about Buddhist theory either, but with her inexplicable faith in the Buddha and Bodhisattva, she was not working, helping out at the temple, chanting around the Buddha with the monk master, etc. She said how sincere she was in what she was doing, and from the tone of the conversation, I could sense her sincerity in worshipping the Buddha. As a result, when I met her, her foot was almost completely healed and no sign of a limp could be seen. Example 2: I am now unable to chant as sincerely as I would like, especially in the summer when the Buddha Hall is not air-conditioned and I often use the heat as an excuse for not chanting, but the Master told me a true story. There was a man who was suffering from an incurable disease, a dying man, so to speak. He went to the old Venerable Miaozhan at Nanputuo for enlightenment, and the old Venerable told him to recite the Pu-Men-Pin. He went home and chanted the sutra with almost the same respectful heart as I did. As a result, after a year or two, the incurable disease was inexplicably cured. (You must think about these three examples and how to recite the sutras in order to truly benefit from them.)

   7. Pilgrimage to the mountain. This means worshipping mountains. Although there are many people who also worship mountains, I worshipped mountains at a time when I was not afraid of being seen, and sometimes felt that the more people saw the better, so that people could see that worshipping the Buddha could still be done in this way, so that when people saw someone worshipping the Buddha in this respectful way, they would have a sense of mystery about the Buddha's teachings and would not look down on them.

   8. Keeping the precepts. The day before my interview at the university, my relative went with me to run the back door and took me to a KTV where there were many ladies and I had my first contact with a lady. The impulsiveness of a young man made me want to get into something, but soon my righteous thoughts came to me, and I knew that this was a kind of transgression against the practice of the Four Noble Truths, and it was a lot of transgressions. On the way back, I thought I would be able to get into that school because I had stood the test (as stated at the beginning of Chapter 2 of the Four Noble Truths). After that I got in without any problems.

   This period was characterised by a mental race against time, doing as much good and reforming as I could in a very limited time! Sometimes I would get discouraged, but when I thought that I didn't have much time, what could I do if I didn't do it, I picked myself up again! As I had just started to study Buddhism, I was more devout and had few delusions of grandeur, and I had to get into the university of my choice within a limited period of time.

   The main unbelievable sensations during this period were: 1. In the provincial examination, I did not study for nearly a year and I usually failed in the language examinations, but in the provincial examination, I got the first place in the class and the second place in the year, and the wrong answer in the answer was the correct answer. A peasant's kid, with no back door, no backers, and not tall enough, could get into the university I wanted! These were seemingly impossible hurdles to break through with normal logic, but I was able to pass them because I studied the Four Noble Truths and recited the Puranas diligently!

   Secondly, I studied the Four Noble Sutras in the midst of mediocrity and with a grateful heart (September 94 to July 97). I was very grateful for getting into university, but my school was a bit of a political school, so it was not advisable to read Buddhist books or discuss Buddhism with others. During this period, I studied the Four Sutras of the Buddha, mainly physical Dharma giving, supplemented by doing good deeds.

   Dharma giving is mainly.

   1. Sharpening my lips, introducing my Master to the public, publicising the virtues of my Master, and bringing the public to my Master's side in the event that people wanted to see him. During this period, many people were drawn into the Buddha's door, and later these people became the local elite in the propagation of the Dhamma and continued to advocate good deeds in their hometowns.

   2. Run errands diligently to make the circulation of sutras come alive. Personally, I don't think I have the money to print the sutras, but if you print them and leave them over there and no one circulates them, the sutras won't come alive and the people who help print them won't get the merit. So I use the benefit of my special mark at school, where I can hitchhike without money, to often run to big temples such as Guanghua Temple to ask for sutras and then take them to smaller temples or give them to myself. (I always thought that by doing this I was not only giving physical alms, but also financial alms and Dharma alms.) And when some monks asked for sutras, I would be very active in asking for them. I could travel more than 100 kilometres to ask for a copy of the Lankan Sutra during my working hours at lunchtime, and then run back again to catch up with my afternoon work. And inviting sutras is regardless of the heat and rain, mainly because we think we have nothing to give and only this little physical strength to give, so don't be stingy!

   3、Practice offering, if a fellow monk comes to my master's side, I will respectfully invite him to my home for a meal.

   4. I often go to the reading room of the temple to tidy up the Buddhist books and clean the environment so that the readers have a good environment and more Buddhist books to read.

   5. When I went to Guanhua Temple, I saw an open-air Goddess of Mercy, which was very solemn. But from time to time there were dirty things stuck to it, so I made a vow to go and wash it once a year. Personally, I don't have the money to build the statue, but I use my own physical strength to clean it, which in no way prolongs the life of the statue, and in fact I also give financial charity.

  Fearlessness in giving alms: At that time I had a practice of qigong and often used it to heal people. During this time, I encountered several times when people fainted on the road, and I cooperated with 110 to take them to the hospital.

   Grasping the Dharma: At that time, I was still unclear about the Dharma, there was no system for studying Buddhism, and I was very confused about the choice of Dharma. During this period I often communicated with fellow students, got close to good knowledge and read Buddhist books, so as to build up my own philosophy of practice. During my university years, I had a crush on a female classmate and was so attached that I experienced strange phenomena such as having dreams every night. When I was in a troubled mood, I went to the temple to pay homage to the mountain, I would not say that I was seeking for marriage to become a reality, but I would pay homage to the Buddha and Bodhisattva to give me courage and confidence to see through and let go (this is something that I hope people who are addicted to impossible relationships can refer to, I think this is according to the Dharma. You should be no more obsessed with relationships than I was at the time, but I am still sober). During this period I encountered the indiscriminate use of the Four Noble Truths, that is, making a wish to do many, many good deeds and seeking to marry someone, which resulted in a lot of trouble and karmic difficulties (see the topic of seeking a wife in the Life of the Self).

   Doing good deeds in daily life: there are not many of these, but mainly trivial things such as turning off the tap or helping a classmate.

   Doing good deeds with the blessing of Buddha and Bodhisattvas: If you do good deeds, you must be sincere, and no one will help you, but the Buddha and Bodhisattvas will! Sometimes the sutras and other Dharma objects weighed over a hundred pounds and I almost always dragged them along. Sometimes I would wonder how I could lift such heavy sutras, and sometimes I felt that the Buddha and Bodhisattvas were being blessed! On another occasion, I delivered sutras to Guanghua Temple and came back with 12.5 yuan left in my pocket, and the accommodation fee was 10 yuan. But once I paid the 10 yuan, I had to walk home. I could get a ride without paying for the long distance, but I had to pay for the 7 kilometres to home, and I had to pay for the ride from Guanghua Temple to the junction. Do I have to pay for the accommodation later or do I have to pay for it now if I want to walk home? I thought, "I can't owe the Three Jewels any more money, even if I am here for Dharma charity. So I paid the accommodation fee of 10 RMB and then planned to walk home. I ended up seeing 1 yuan on the ground as I was walking out of the main courtyard of Guanghua Temple. I felt at the time that the Buddha had given it to me, as my fare to home was 3.5 yuan. So I walked more than 1 kilometre to the junction to hitchhike, then took a long distance van (our special status did not require money at that time) to my hometown, and took a bus for 3 yuan to my home. In fact I really felt that the Buddha and Bodhisattvas were all around us, examining us.

   Mountain worship: I was very bold in worshipping mountains in these days, daring to wear special logo clothes to worship the Buddha and pagodas, and I chose to do so when there were many people, because I wanted people to see that we people of a certain status were so respectful of the Buddha and pagodas, and that we should be respectful too. --This is something I will never be able to do again!

   Financial giving: this is the best time to practice giving when you are still in school and don't have much money. In '97, I went to Nanputuo to hang out a list and met a master who was very solemn. Although I didn't have much money in my pocket at that time (I borrowed it), I thought that it was not easy to meet such a master and I couldn't miss the good opportunity to cultivate blessings. It was a small amount of money, but that was over 60% of the money in my pocket.

   Helping the orphanage: this was not easy to do. The orphanage in my area at the time was in a very poor state, a hell on earth, with children dying all the time and poor care (because no one cared). A university student went to write an interview and as a result the orphanage never let outsiders in! Under my Master's teaching, I approached it with a sincere heart. The orphanage has two elderly people who take care of the children, and because no one cares, no one knows about good or bad deeds, and the elderly become inert. I used my special status and a special reason to make the old people not wary of me and agree to my going. I first praised the two old people for their hard work and for taking good care of the children, which brought me closer to them! Then I went to see the children regularly. As a result, when I went there later, the children were clean (which reduced the mortality rate from illness) and I guess the old people were afraid that I would see the children dirty, so they were more committed to their work! Then a funny thing happened. My excuse was that there was a child I wanted to give special attention to - that was only the excuse I had to go to the orphanage, and it turned out that there were so many people who wanted that child, but the two old people refused because they were afraid that I wouldn't visit them if they were taken away, lol, but then I convinced them! With me doing the work, they stopped. (This word is not written) children and not to create big sins! One of the old people, according to her later, because no. Also afraid. Quit the job. (Note that the orphanage has now become very good)

   Psychological analysis: During this period, the main thing is to repay the kindness of the Buddha and the kindness of all sentient beings. There is no specific request for anything, and the mind is pure, but no more so than in the above stage. The chanting of sutras, in particular, does not reach the same level of respect as above! But the worship of the mountain is good! One of the characteristics is that I dare to ask for anything, big or small, as long as I feel it is difficult to do, I will ask the Bodhisattva of Guanyin, including writing essays, examinations, illness, etc. In the process of asking, I have formed a deep affection for the Bodhisattva of Guanyin and experienced the presence of the Buddha.

   Help with career: I was able to get into the profession I wanted (for details of the induction, see the examination and job search topic on the Destiny Self-Li website) and was able to choose the unit I wanted. (I will write more about this later, but it is as if it is all in the Buddha's plan)

 这是妙音朋友修学《了凡四训》的一些做法，很令人值得学习。世界上的事情，光明白不行，关键是要实践，要落实。

                         --------- 诸葛长青

  自从我写了《我修学了凡四训的心理历程》后，在网络上点击量很大，个人感觉那篇文章写得不好，浪费了大家宝贵时间，经道友指点，更发现其实修学《了凡四训》，并不在于心理如何斗争，大家感兴趣的还是如何把《了凡四训》具体落实到生活中。这个是最重要，也是最核心的问题。而如何把《了凡四训》具体落实到生活中，其实《了凡四训》已经讲得很清楚了，比较有疑问的还是如何去行善，如何发愿以及在果报未呈现时心态上如何保持等三个问题。本人事实上谈不上修学，但是为与大家共同探讨，就把这10年的一些做法用流水账的方式写出来，请大家指点，供大家参考。不妥之处，敬请大家原谅！

   一、初接触《了凡四训》的做法。

   我接触《了凡四训》是在1994年春天，一个风雨交加的夜晚。当时我正在就读于一所省重点中学的高三部。当时我经常头痛，已经有半个年头，也就是整个高三年我几乎都没上课，在这之前，高一全年，高二前半学期，我读书的成绩都是年段第20名。因为没有上课，成绩摆在年段160名。要高考了，这对我一个农村小孩来说，将是一个翻身的机会，也是人生的一大转折点。但成绩又上不来，身体又不行，周边人也找不到可以关心帮助自己的，包括自己的亲人，可以说走投无路。脆弱的心灵经不起困境的折磨和不甘为人后的人生理念冲击，常常以泪洗脸。怎么办，我当时就住在一女众寺庙里，白天做样子跟人去上课，晚上就到寺庙里住，看看佛经，亲近法师。
   1994年春天，一个下着蒙蒙细雨的夜晚，我从学校回到寺庙，走入僧人宿舍，看到我师傅在洗脸，我习惯向师傅问候一下，师傅边洗脸，边转过身来，问“××，你想改造命运吗？”我说，当然想。当时心里有点奇怪，师傅怎么会问我这样一个问题，难道她老人家有什么绝招，可使我以最快的速度走出困境，去面对高考，面对人生困境吗。过一会儿，师傅拿了一盒录音带，是净空法师讲述的了凡四训（即修福积德造命法）。我当晚听了两盘，心里对命运的转变就象已很有底，明天我就请假在寺庙里听，大概听到的立命之学和改过之学完后，我就不再听了，我当时感到我可以改造命运（可能此书与我有宿缘）。此后，我几乎不再去上课，因为我听了之后感到我要修福报，我一直在想，此时我再怎么读书也一定追不上，况且我还一直头痛，能否高考还是个问题，所以我决定赶紧修福报，在最短的时间内积聚福报资粮。但此时，对于修善事，对于我一个有时连吃饭钱都有困难的高中生来说，财布施是根本不可能的。唯一能做的就是体力布施和无畏布施。下面是我在这不到六个月的期间行体力布施和无畏布施和保持清静心态的一些做法。

   1．在心态上，我知道时间很紧，不用超常的做法，是很难达到愿望的。所以在做善事，或者诵经我都非常虔诚，甚至要用很苛刻的做法来折磨自己，让自己的心态静下来，争取与普门品中讲的“一心称名”接近一点，与善男子、善女人的标准接近一点。其实这也与《了凡四训》中讲的“凡祈天立命须从无思无虑中感格”一致，但当时还没有体会这一句话的含义。而且当时初学佛，心态上对佛法很容易接受，还把“看一切众生皆是菩萨，唯有我一人是凡夫”落实到心态上，对人十分恭敬，比如要向人问路时，我会先合掌鞠躬，问路完，再合掌鞠躬道谢，从这事可以看出我当时的心态是比较恭敬和平静的。

   2．当时寺庙在搞基建，我当时的想法是书可以少读，因为我已经有一定的基础，但福一定要修，没有福报如何高考，如何能考到满意的大学。所以我经常溜课，白天在寺庙里就帮忙挖石头，挑水、洗厕所、种农活，洗地板。当时的感觉就是利用体力为寺庙多做事，来弥补我吃用寺庙的东西，如果有剩的，就是一种布施，所以干活很拼命，脏苦累的活我都抢着干。

   3．在生活中，我先吃素49天，在学校吃素有难度，但还是克服困难坚持，因为吃素有位大德说对于使脑袋聪明有好处，我感觉要吃素，成绩才能提上来，当时感觉吃素那段日子脑袋很清醒，排便很顺畅。

   4．受持八关斋戒。在学校吃素难，但持八关斋戒更难，特别是过午不食对于一个正在长身体、一个在求学的学生来讲，真是太难了。但当时总认为时间紧迫，我就是要从最难的下手，而且听说八关斋戒持一天可以60亿世吃穿不用愁，我没钱布施，用这种方法求福报太好了，持一天有那么大的福报，我一直持，持到高考，说不定福报就现前了。所以我坚持十斋日持八关斋戒。念戒文，我是利用早上起床那段时间或课间操的时间，跑到离学校不远的一寺庙念戒文，学校是11：35下课，我来不及吃饭，就向菩萨说，我持到12：15分左右。而且我当时想，我一百分得不到，就求持戒的成绩达到60分，及格线就行（这是师父对我的开示）。

   5．努力做善事。当时想到“看一切众生皆是菩萨，唯有我一人是凡夫”，说话很和气，不再用言语攻击别人，心里很清静。遇到善事就努力做。比如当时天气很热，我就煮茶水给大家喝。看到人有困难我就主动去帮忙，印象最深就是此前，我看到尿粪就怕，有个老人我看了也都有点怕，因为他是偏瘫患者，又是个老人，我看了都怕，何况为其倒尿粪。但我看到那个行动不便的老人搞一壶尿要到厕所去倒时，我走过去，先鞠一个躬，然后问那老人家“老伯伯，我帮你倒，”，老人说不用了。虽然善事没做成，但当时的发心却十分纯洁，自己也很欢喜，莫名感到自己进步了。学校的水龙头经常漏水，我看到都去给他关掉（别看这小事，我可为公家节省了好多水费，这对于没有钱布施的我，可是一笔可观的财布施）。学校的公共卫生间有人便后没冲水，我就提水去冲，有时是要捂鼻子的。高考前，我后桌的一位女同学平时读书很好，但是那天很紧张，铅笔都不懂得削，我也主动帮她削铅笔。。。。。。在学校，虽然没太多做善事的机会，但是一有，我就做，别看学校小，一天下来，总是有几件善事进账，心态也因做善事而变得很平静。

   6、恭敬诵经。这是我引以为豪的事情，也是很多学佛人做不到的事情，同时也是我现在一直努力学习的目标。很多同修都说有诵经，但我象这样诵经，可能很难做到，如果能做到，我相信感应肯定很快。事实上我现在也做不到了。在诵经中，我突出一个要点“恭敬”，一个心态，就是要让观世音菩萨早日认识我（宣化上人的教诲）。所以我每天下午都跑到学校附近一个寺庙诵《普门品》三部，心经三遍，大悲咒七遍。内容不多，但形式做得很认真。诵经前，我要先洗澡，换干净的衣服。在到寺庙的路上，我手是不碰到身体的任何一个部位，一碰到就要洗手。当时天气很热，寺庙的风扇我又不敢用，而且我都是合掌跪着诵经。当时是汗流整身，一堂功课半小时做下来，全身湿透透的，内外裤、上衣都湿掉。诵经过程中，汗流得再多，我也不能用手去擦它，因为一擦，我认为就不恭敬，也不敢动经书，除非去洗手，但我是不可能中途停下来的。汗流到眼睛中，很难受，我不敢动，仅能眯着眼睛，忍受汗水在眼睛的酸感，流到脖子上，汗水变凉了，这时是很痒的，就要忍受痒感，汗水流到身上，粘上衣服，很粘很难受，就要忍受粘感。半小时的长跪，膝盖是很痛的，要忍受痛感。每次诵一部经，仅要一字错，我就要从头再来，有时一部经快诵完，结果要诵到结束部分错了一个字，也得重来。有时三部普门品，因为中间念错字，我要念五、六次。因为我认为，我们不能骗佛菩萨，佛菩萨那么慈悲，我们诵经不能马虎，才对得起他老人家。诵完经的回向，我不敢回向给自己，是按经书的回向偈念，然后请求佛菩萨加被我考入XX学校。整堂功课，我的双手都是合掌跪念的，而且在礼拜时，我为表现出诚心和不怕脏，都不用拜垫，直接在地板上礼拜，这样衣服，额头很容易脏，但我认为这可以体现诚心（当时不懂得礼拜，是双膝先着地，很痛的）。因为寺院在学校旁边，当时总有点担心同学看到，但一想，看到就看到，求福报最重要，不管那么多。

   （注：这一段大家要好好看，你会从中得到启发的。实例一：94年春，我在寺庙遇到一个人，她说她大概是因交通事故或工伤几乎残疾，脚不能动，医生就象判定会残疾。她对佛法理论看上去也不大懂，但她却凭着对佛菩萨莫名的信心，工作不做，到寺庙帮忙，与出家师父绕佛念佛等，她说她在做事时有多诚心，从交谈的语气，我也可以感受到她拜佛的诚心。结果我见到她时，她的脚已几乎全好的，看不出瘸的痕迹。实例二：我现在诵经达不到那么诚，特别因为夏天，佛堂没装空调，我经常以热为由没有诵经，师父告诉我一个真实的故事。有个人患了不治之症，可说是将死之人。到南普陀找妙湛老法师开示，老法师让其诵《普门品》。他回家后，也是差不多与我一样的恭敬心诵经。结果过一两年，不治之症竟然莫名好了。大家一定要从这三个例子好好思考一下，佛经要怎样诵才能真正得益）

   7、朝山。即拜山。虽然有很多人也拜山，但是我拜山，当时是不怕人看到，有时感到越多人看到越好，让大家看到拜佛还可以这样做，让大家看到有人这样恭敬地拜佛，而产生对佛法的神秘之感，不会看轻佛法。

   8、守得住戒。在进大学面试的前天，我亲戚跟我去跑后门，并把我带到一KTV，当时小姐很多，我第一次接触小姐。年青人的冲动，使我有点想入非非，不过很快我正念就上来了，我知道这对修学《了凡四训》是一种过，而且是好多过，我不敢碰小姐，反而我劝小姐要走正道，一直劝。回来路上，我认为我一定可以考上那所学校，因为我经受住了考验（如了凡四训第二章开头所说的）。之后我就顺利考上了。

   这段日子的心理特征就是与时间赛跑，在极有限的时间内尽最大的力去行善，改过！有时也会灰心，但一想时间不多，不去做又能如何，也就重新振奋起来！而且刚开始学佛，比较虔诚，妄念也不多，又是在有限的时间内必须考上自己指定的大学，有点净土宗所讲的“克期取胜”的味道，所以做得很虔诚，感应也很神速。

   期间不可思议的感应主要有：1．省考时，近一年没读书，而且平时语文考试都是不及格的我，在省考时，竟然考了全班第一，年段第二，答题时填错的答案竟然是正确的答案。农民的孩子，没后门，没靠山，身高又不够，竟然也能进我要的大学！这几个用正常逻辑看似不可能突破的关卡，竟然因为我修学《了凡四训》，勤诵《普门品》，而过关了！

   二、在平淡中以报恩心修学《了凡四训》（94年9月到97年7月）。大学考进去,心里很感恩，但我那个学校有点政治性的学校，所以不宜看佛书，也不宜与别人讨论佛法。这期间修学《了凡四训》，主要是以体力型的法布施为主，体力做善事的为辅。

   法布施主要：

   1、磨嘴皮，向大众介绍我的师父，宣传师父的德行，在大家想见师父的情况下，把大众带到师父那边。期间引不少人进入佛门，后来这些人成为当地的弘法精英，不断在家乡倡导善事。

   2、勤跑腿，使经书的流通活起来。个人认为，自己没有钱印经书，但是经书你印了，放在那边，没人流通，经书也活不起来，助印人也得不到功德。所以我利用我在校的特殊标志，搭车可以不用钱的好处，经常跑大寺庙如广化寺去请经书，然后拿到小寺庙或者自己来布施。（我一直认为我这样做，不仅行了体力布施，也行了财布施，又行了法布施）而且有些出家人要经书，我就会非常积极地去请经书。我可以在工作时间，利用中午时间跑到100多公里去请一本《楞严经》，然后又跑回来，赶下午的上班。而且请经书是不管热暑和雨天，主要是认为我们没有什么可布施，仅有这点体力可以布施，不要吝啬！

   3、修供养，如果有同修到我师父那边，我都会很恭敬地请他到我家里吃一顿饭。

   4、经常到寺庙的阅览室整理佛书，打扫环境，使读书人有一个好的环境和多的佛书可看。

   5．到广化寺看到一尊露天观音，很庄严。但时常有脏的东西粘在上面，就发心每年去洗一次。个人认为，我没有钱造佛像，但是我用自己的体力来清洗佛像，无型中延长的佛像的寿命，其实我也行了财布施。

   无畏布施：当时我有练气功，经常用它为人治病。在此间，遇到几次有人晕倒在路上，我都配合110把他们送到医院。

   抓紧学习佛法：当时我对佛法还不清楚，学佛没有系统，在法门选择上我很不通，在此期间我经常与同修交流，亲近善知识，看佛书，从而建立自己的修学理念。在大学期间，暗恋女同学，恋心很重，出现每晚都做梦等怪象，在心情出现烦恼时，到寺庙拜山，我不会说求婚姻成，而是顶礼佛菩萨，给我勇气和信心，看破和放下（这一点，希望沉恋于不可能实现的恋爱中的人可以参考一下，我认为这样做如法。你们对感情的执著应该不会超过我当时多少，但是我还是很清醒）这期间遇到乱用《了凡四训》，就是发愿要做善事多少多少，求与谁婚姻成，结果惹来烦恼重重,因缘难断（可参考命自我立的求妻专题）。

   行日常生活中的善事：这方面不多，主要是关水龙头、帮同学等生活琐事。

   行善中佛菩萨的加被：做善事，其实仅要是真心的，没有人帮忙，佛菩萨会帮忙的！有时经书等法物重达一百余斤，我几乎都是拖着走，有时会很奇怪，那么重的经书我怎么提得动，有时感觉是佛菩萨在加被！还有一次，我送经书到广化寺，回来口袋就剩12．5元，住宿费要10元。但10元一交，我就要走路回家了。因为在长途的路上我可以不花钱搭车，但在到家有7公里是要车费的，从广化寺到路口也要车费。是要等以后再付住宿费，还是准备走路回家现在就付住宿费。我当时想，再怎么样也不能欠三宝的钱，即使自己是为法布施而来的也不行。就付了10元的住宿费，然后打算走路回家。结果我在走出广化寺大庭时，却看到地上有1元钱，我当时感到是佛菩萨给我的，因为我到家里的车费是3。5元。于是我就走了1公里多去路口搭车，然后搭了一部长途货车（我们的特殊身份当时不用钱），到家乡，搭了一部车3元到家。其实我真的感到佛菩萨就在我们身边，考察我们。

   拜山：这段日子拜山很大胆，敢穿着特殊标志的衣服拜佛拜塔，而且是选择人多的时候拜，因为我要让大家看到，我们有一定身份的人对佛对塔都那么恭敬，大家也要恭敬点。――这一点是我以后没法再做到的！

   财布施：此时还是在校生，没多少钱，却是最好修布施的时候。因为我可以布施很少钱，却达到口袋空空如也的效果，那种感觉很舒畅！97年，我到南普陀挂单，遇到一位师父很庄严，虽然当时口袋没什么钱（还是借的），但想到遇到这种师父不容易，不能错过修福的好机会，也想让师父知道，有修行的师父大众很恭敬，也很想供养，就拿出20元供养。虽然钱很少，但那可是占我口袋钱的60％以上。

   帮助孤儿院：这事做起来不容易。当时我这边的孤儿院环境很差，简直是人间炼狱，经常死小孩，而且照顾很差（因为没人关心）。有大学生去写采访，结果孤儿院从此不让外人进去！在我师父的教导下，我以真诚心去接近它。孤儿院有两个老人负责照顾小孩，因为没人去关心，做好做坏没人知道，老人也就会起惰性。我以我特殊的身份，以特殊的理由使老人对我没戒心，同意我去。我去先表扬两个老人说，你们很辛苦，小孩照顾得很好等好话，拉近了我与她们的距离！然后经常去看小孩。结果以后去，那小孩们身体明显干净（这会减少生病死亡率），估计老人怕我去看到小孩脏，所以在干活上比较尽心！后来出现一件好笑的事情。我的借口是有个小孩我要特殊看待－－这仅是我得以到孤儿院的借口，结果那小孩有好多人要，那两个老人却不肯，因为她们怕被抱走后，我不会去看她们，呵呵，但后来我说服了她们！在我做工作的情况下，她们不再。。（此字不写）小孩，不再造大罪业！其中一个老人据她后来说，因为不。。也怕。。辞了工作。（注，孤儿院现在变得很好了）

   心理分析：此期间主要是报恩为主，报佛恩，报众生恩。也没有具体求什么，心态是纯洁，但不比上面那一阶段纯洁。特别是诵经，达不到上面那样的恭敬！不过拜山却不错！其中一个特点就是敢求，大事小事只要感觉很难做，都会求观世音菩萨，包括写文章、考试、生病等，在求的过程中，对观世音菩萨结下了很深的感情，体验到佛菩萨的存在。

   对事业上的帮助：顺利考入我要的行业（感应详见命自我立网的考试求职专题），并得以选择我要的单位。（都是佛菩萨的感应，待日后有机会详写，总之就象都在佛菩萨的安排中）

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