改变命运黄宝书：《了凡四训》解读（4）

改变命运黄宝书：《了凡四训》

The Yellow Book of Changing Fortunes: The Four Sutras of the True Parents Explained (4)

《了凡四训》解读（4）

If you dare to recognise your mistakes and shortcomings, develop shame, reverence and courage, and immediately correct your mistakes, then you will immediately receive new results. Do more good deeds and you will receive incredible results. Remember, you can receive results in as fast as 1 month, and in as slow as 6 months.

                          -------- Zhuge Handbook

The second method of reformation

  Since man is not born a saint, how can he be without faults? Confucius said, 'If you have faults, do not be afraid to correct them.' If one has a fault, one should not be afraid to change it. Therefore, after having talked about the principles and methods of transforming one's destiny, Mr Yuan explained in detail the methods of reforming one's faults to teach his son, Yuan Tianqi. This article is about the method of reformation. If one is able to change a small transgression, it is only natural that one will not repeat a big sin.

If a man can treat others with the utmost sincerity, then his heart is in harmony with the way of heaven. When a man is about to be blessed, he will know it beforehand by his good deeds, and when a calamity is about to come, he will know it beforehand by his evil deeds. Now if one wishes to be blessed and avoid calamity, one must begin by correcting one's faults before one can speak of doing good.

But the way to correct faults is, firstly, to initiate a sense of shame. Imagine how the ancient sages, who were men like us, were able to live on through the ages and become examples for the public to follow, while why have I achieved nothing, even to the point of losing my reputation? It is because I have indulged too much in pleasures, and have been tainted by worldly desires, and have secretly done things that are not righteous, thinking that others do not know them, and acting arrogantly and without any shame; and so I have sunk further and further into the state of a beast, without being aware of it. There is nothing more shameful and disgraceful in the world than this.

Mencius said: 'The word shame is of great importance to a man! For if one knows shame, one can achieve the way of the sage; but if one does not know shame, then one is only like a beast.' These words are important tips for correcting faults!

The second element of reformation is to be cautious and fearful. We must know that the gods of heaven and earth are watching over us, and that they cannot be deceived. Even if we commit a sin in a dark place, it is not easy for people to notice it, but the gods of heaven and earth shine on us like a mirror and see it clearly. Even a minor transgression will diminish our existing blessings. How can we not be afraid of this?

Not only that! Even in places where no one is present, the gods are still clearly watching and pointing out everything that people do. If we are seen, we will be worthless, so how can we not always be in awe?

Not only that! As long as a person has breath left, he can repent even if he has committed a great sin in heaven.

That is to say, one good thought, if it is courageous and resolute, is enough to wash away the sins accumulated during a lifetime. For example, if a light shines in a dark valley for a thousand years, then the darkness of that thousand years can be completely removed. So whether the transgression was committed a long time ago or recently, the most valuable thing is to be able to change it.

But in this world in which we now live, everything is not constant; our physical body is also prone to death, and as soon as a breath does not come and breathing stops, this physical body will no longer belong to me. At this point, even if one wants to change one's ways, there is no way to do so.

At such a point, in the visible worldly consequences, one will have to bear a thousand years of bad reputation and be scorned by others, and although one has filial sons and grandsons, these good offspring will not be able to clear away this bad reputation. How can such evil retribution not be feared?

The third element of reformation is that one must develop a courageous mind. Most of the reasons why people do not correct their faults are because they are too proud to do so. We must make up for our faults as soon as we understand them, without delay, without doubt, and without hesitation, without waiting to make up our minds.

If we commit a minor transgression, it must be removed as if a thorn had been poked into our flesh. If one commits a major transgression, one must cut off the finger as quickly as possible, just as a poisonous snake bites it, without the slightest hesitation or pause, otherwise the poison will spread throughout the body and one will die immediately. This is the reason why wind and thunder form the 'Yi Gua' in the I Ching.

[To change one's ways, one must have the heart! To change one's ways, one must have a heart. What heart! What kind of heart? The first is to have a heart of shame, the second is to have a heart of reverence, and the third is to have a heart of courage. Change immediately.

If you have these three minds - shame, fear and courage - you will be able to correct your faults as soon as you discover them.

However, in general, there are faults that one abstains from committing, those that one corrects by realising the reason for them, and those that one corrects by thinking about them; the degree of effort that one puts in varies, and so does the result.

For example, if one used to kill, one now abstains from killing; if one used to curse, one now abstains from anger; this is a reformation of what one has done.

But it is a hundred times more difficult to be restrained externally than it is to be corrected naturally from the root; and the root of the transgression still exists, and after it has been destroyed in the east, it comes up again in the west.

He who is good at correcting a transgression should know the reason for not doing it before he is forbidden to do it. For example, if the transgression is the killing of a living being, one should think: "Heaven has the virtue of goodness, and all animals love their lives, so how can one be at peace if one kills it to nourish one's own body?

And when it is slaughtered, it is put into a pot and boiled before it dies, and all the pain penetrates into the marrow of the bones.

In order to nourish their own lives, people enjoy all kinds of precious and fatty things, without realising that after they have eaten them, they turn into faeces and are excreted, and in the end everything is empty. In fact, vegetable soup is enough to fill one's stomach and provide energy to feed one's body, so why kill them and compromise one's blessings?

Even if we are not able to cultivate the highest virtues, so that they will respect me and be close to me, how can we kill animals every day, so that they will have an eternal grudge against me?

When I think of this, whenever I am confronted with a table full of flesh and blood, I naturally feel sad and compassionate and cannot bear to eat any more of it.

For example, if you used to like to lose your temper, you should think: everyone has shortcomings, and this is a reasonable thing to pity and forgive; if someone offends me against reason, it is his own fault, what does it have to do with me? There is nothing to be angry about.

If you do not do what you want, it is because you have not cultivated your virtue well enough, and you do not have enough power to move people.

We should reflect on all these things, and then all slander and harm from outside will be a help to sharpen us and make us better; therefore, we should accept this teaching with joy, and what is there to be angry about?

Moreover, if we hear slander and do not become angry, even though these bad words are spoken like flames in the sky, they are only like a foolish man holding a torch and trying to burn the emptiness, which will eventually extinguish itself and stop.

If one is angry when one hears slander, though one takes great pains to defend oneself, it is like a silkworm spitting out its cocoon in spring, and will only entangle itself. Therefore, anger is not only unprofitable but also harmful to oneself.

As for all other faults and sins, they should be carefully considered on the basis of objective reasoning. If one understands such reasoning, one's faults will naturally cease and one will not violate them again.

What does it mean to reform from the heart?

There are a thousand different kinds of faults that people commit, but they are all committed from the heart; if one does not think about them, where do they come from?

A scholar who pursues learning does not have to look for ways to correct his faults, such as love of beauty, love of fame, love of possessions, love of anger, and so on, as long as he can be single-mindedly good and do good deeds, and watch his mind at all times, and wait for righteous and bright thoughts to emerge, then naturally he will not be tainted by evil thoughts. This is like the hot sun shining in the sky over the earth, so that all demons will naturally hide and disappear.

It is as if to cut down a poisonous tree, one must cut off its roots and prevent it from sprouting again, instead of cutting down branch by branch and removing leaf by leaf.

Whenever a bad thought occurs in the mind, one can immediately perceive it and then let it go, so that the transgression will not arise again.

If this is not possible, one must understand the reasoning behind it, so that the bad thought can be dispelled. If this is no longer possible, then one has to forbid oneself from committing a transgression by force whenever it is about to be committed.

It is a good way to discipline oneself if one is able to use both the lower means of reasoning and forbidding, as well as the higher means of healing the mind, but it would be foolish to stick to the lower means and not to use the higher means.

But to make a vow to change one's ways, one needs help. In the light, one must be reminded by a good teacher and a friend; in the dark, one must have a ghost to prove it. If one is sincere and earnest in repenting one's past misdeeds, and does so day and night without laziness, then after a week, a fortnight, a month, two months, three months, one is sure to get results.

只要敢于认识自己的错误缺点，发羞耻心、敬畏心、勇猛心，立刻改正自己的错误，那么，就会立刻收到新的效果。多行善事，你会收到不可思议的效果。记住，快的1个月可以收到效果，慢的半年就会见到效果。

                          -------- 诸葛手记

第二篇 改过之法

  人，既然不是一出生就是圣人，哪能没有过失呢？孔子说：‘过则勿惮改。’如果有了过失，就不要害怕改过。所以 袁了凡 先生在讲过改造命运的道理与方法后，接著又把改过的方法详细地说明，来教训他的儿子袁天启。这一篇就是讲改过的方法。小的过失尚且要改，那末大的罪孽自然就不会再造了。

一个人如果能以至诚之心待人，那他的心就与天道相吻合。一个人福报将要到的时候，只须看他所做的善行，就必能预先得知；灾祸将要降临时，只须看他所做的恶行，也必定能够预先推测得到。现在如果想得到福报而避开灾祸，在还没有讲到行善之前，就必须先从改正过失开始做起。

但是改正过失的方法，第一、要发起羞愧心。试想，古代的圣贤跟我们一样是个男子汉，他们为什么能够千古流芳，成为大众学习的榜样；而我为什么一事无成，甚至到了声名败坏的地步呢？这都是由于过分沉溺于逸乐，受到世俗的欲望所染污，并且偷偷地做些不合乎义理的事，还以为别人不晓得，而表现出傲慢的样子，毫无一点羞愧心；就这样日益沉沦下去，逐渐变成禽兽之流，但自己却不能发觉。世界上各种可羞可耻的事情，都没有比这个更大的了。

孟子说：‘耻这一个字对于一个人，关系实在是太重大了！因为若能知耻，就可以成就圣贤之道；如果不知羞耻，那就只是像个禽兽罢了。’这些话都是改正过失的重要诀窍呀！

改过的第二个要素，是要发起戒慎恐惧心。须知，天地鬼神都在我们的头顶上监察著，祂们是难以欺骗的。我们纵然在幽暗之处犯过，大家虽然不容易发觉，但天地鬼神却像镜子般地照著我们，看得实在非常清楚。所犯的罪业若是重大，必定会降下许多灾祸；就算是轻的过失，也会减损现有的福报。我们怎么可以不惧怕呢？

不只如此！就算是在没有人在的地方，神明仍然清清楚楚地看著、指著人们的一切作为；我们虽然掩盖得非常隐密，文饰得非常巧妙，但是内心的种种意念，早就显露出来了，神明全都看得很清楚，终究还是难以自我欺瞒。如果被人看破了，就会变成一文不值，怎么可以不时常存著敬畏之心呢？

不仅这样！一个人只要还有一口气存在，就算犯了满天的大罪恶，都还可以悔改；古人有一辈子都在作恶，到了临命终前却能悔悟过来，萌发一个善的念头，于是得到了善终的果报。

这就是说，只要能够发出一个勇猛坚决的善念，就足以洗刷一生所积下的罪恶呀！譬如上千年的幽暗山谷，只要有一盏灯光照射进去，那么这千年来的黑暗就可以完全除去。所以过失不论是久远前犯的，还是最近才犯的，只有能够改过，才是最可贵的。

但是我们现在所处的这个世间，一切都不是恒常不变的；我们的肉体也是很容易死亡，只要一口气不来，呼吸停止了，这个肉身就不再归我所有。到这个时候，就算是想要改过，也没有办法了。

到了这种地步，在明显可见的世间果报上，将须担受千百年的坏名声而遭人唾骂，虽然有孝子慈孙这些善良后代，也洗刷不掉这种恶名；至于在看不见的阴间之中，还要在千百劫的长时间里，沉沦到地狱里受到折磨，纵然是遇到圣贤佛菩萨，也无法救助、接引。这种恶报怎么可以不惧怕呢？

改过的第三个要素，必须发起勇猛心。人在犯过之后，不能够改正的原因，大都因为得过且过、退堕畏缩。我们必须在明白过失以后，立即痛下决心改正过来，不可以延迟、疑惑，更不应当犹豫不决，东等西等，不敢下定决心。

犯了小的过失，要像是被尖刺戳进肉内一般，必须赶快地剔除。若是犯了大的罪业，更须像被毒蛇咬到手指一样，要尽速将指头斩断，不可以有一点点犹豫、停顿，否则毒液蔓延到全身，就会立即死亡。这便是《易经》中，风雷之所以构成〈益卦〉的道理所在。

【改过要发心呀！改过要发心。发些什么心呀！发些什么心。第一要发那羞耻心，第二要发那敬畏心，第三要发那勇猛心，具备这三种心，便能有过立即改呀！立即改。】

如果具备这三种心—耻心、畏心和勇心，那么一旦发现犯了过失，就能够立即改正；就像是春天的冰块遇到了阳光，还须忧虑它不会融化掉吗？

然而一般人的过失，有从犯过的事实本身上戒除的，有从认识其中的道理而改正的，也有从心念上来改正的；所付出的努力程度不一样，因此所得到的效果也就有所不同。

譬如以前杀害生命，现在戒除不再杀了；以前发怒骂人，现在也都戒除不再发怒了；这是就所犯的事情而将它改掉。

但是这只是从外在来勉强约束，会比从根本上自然改正还要难上百倍；而且犯过的根源仍然存在，东边勉强把它消灭后，西边却又冒了出来，实在不是彻底扫除干净的方法。

善于改过的人，在还没有禁止他去做某种事情之前，就应该先了解不可以做的道理。譬如过失在于杀害生命，就应该想到：上天有好生之德，所有的动物都爱恋自己的生命，如果杀它来滋养自己的身体，怎么能够心安呢？

而且当它被杀时，既已受到宰割，在尚未断气之前，却又将它放进锅鼎中去烧煮，种种的痛苦穿透进入骨髓里面。

人们为了滋养自己的身命，各类珍贵肥美的东西摆满眼前，尽情地享受，却未曾想到这些美食吃过以后，也都会化成粪渣排出，到最后一切都是空的。实际上蔬菜类的素食菜汤，就已经足够让人填饱肚子、供给能量，来养活自己的身命，何必一定要去杀害它们的生命，来折损自己的福报！

还须想到，凡是有血有气之类，都具有灵性知觉；既然是有灵性知觉，那么都与我们人类没有两样；就算我们不能够敬肃地修养到至高的德行，使它们来尊敬我、亲近我，怎么可以天天杀害动物的生命，使它们与我结下冤仇，永无止境地恨我呢？

想到这种道理，每当面对著满桌的血肉之食时，自然会发出悲伤怜悯之心，不忍再咽食下去。

譬如以前喜欢发脾气，就应该想到：每个人都会有短处，这在情理上来说，本来就应该加以怜惜、原谅；若有人违反情理而来冒犯我，那是他自己的过失，跟我有何关联呢？这本来就没有什么可怒的。

还要想到，天下没有自以为是的英雄豪杰，也没有怨恨别人的学问；如果所做的事情不能称心如意，那都是自己的德行修得不好，涵养还是不足，感动人的力量还是不够呀！

这些都应该自我反省，那么对于各种外来的毁谤与伤害，都将成为磨练我们、成就我们的助缘；因此，我们要欢喜地接受这种赐教，还有什么可以发怒的呢？

再者，听到别人的毁谤而不发怒，虽然这些坏话说得像火焰薰满天空，也只不过像痴人般地拿著火把，想要焚烧虚空一样，最后将会自己熄灭、停止的。

若是听到毁谤就动了怒气，虽然费了巧妙的心思，努力为自己辩护，那就像春天的蚕儿吐丝作茧一样，只会将自己缠缚住。所以，发怒不但对自身没有好处，而且还会有害处。

至于其他的种种过失和罪恶，都应当要依据客观的道理来认真思考。这种道理若是能够明白，过失自然就会停止，不会再去违犯。

怎样叫做从心地上来改过呢？

人们所犯下的过失，其项目虽然有千种之多，但都是从心里造作出来的；如果能够不起心动念，过失将从哪里产生出来呢？

一个追求学问的读书人，对于爱好美色、喜得浮名、贪爱财物、喜欢发怒等种种过失，不必一项一项地去寻找改过的方法，只要能够一心一意地发善心、做好事，时时观照自己的心思，等正大光明的心念涌现，那么自然就不会被偏邪的恶念所沾染。这就好像炎热的太阳，在空中普照著大地，所有的妖怪自然就会隐藏、消失，这是改过最精诚专一的真正妙诀。

人的过失是由心所造作的，所以也应当从心地上来改正；就如同要斩除毒树，必须直接砍断它的根，不让它再度发芽，何必一枝一枝地去砍伐，一叶一叶地去摘除。

大抵最高明的改过方法，是从修心下工夫，当下就可以使心地清净；每当心里刚动了个坏念头时，就能够立刻觉察到，然后马上让这种念头消失，过失自然不会再产生。

如果做不到这种境界，就必须明了其中的道理，以便将坏念头打发。若再办不到，那就只好随著恶事将犯时，以强制的方式来禁止自己犯过。

如果能以上乘的治心工夫，并且兼用明理与禁止两种较下乘方式，来约束自己的念头，这也不失是个好方法；若只是执著于下乘方式，而不知道用上乘的方法，那实在是太愚笨了。

但是发愿要改过，也是须要助缘，在明处须有良师益友从旁提醒；在暗的方面，必须要有鬼神来作证明。只要能够以真诚恳切的态度，一心一意地忏悔以往所造作的过失，如此日夜施行，毫不怠惰，那么经过一星期、两星期，一直到一个月、两个月、三个月之后，必定就会产生效果。

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

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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