改变命运宝书：《了凡四训》解读（3）

改变命运黄宝书：《了凡四训》

The Treasure Book of Changing Destiny: The Four Sutras of the True Parents Explained (3)

《了凡四训》解读（3）

The Book of Songs says: "Heaven's work is not to be disobeyed, but it is not to be lived, and it is not to be lived. It's all up to you.

Mr. Confucius tells you that you will not achieve fame and fortune, and that you will have no children in your destiny. You just have to expand your moral nature, do more good deeds and accumulate more Yin virtue.

The I Ching also has plans for people who are kind-hearted and moral, to go to the side of good fortune, and to avoid dangerous people, dangerous things, and dangerous places.

If fate cannot be changed, then where can one go to be auspicious and where can one avoid being dangerous? The first chapter of the I Ching begins by saying that a family that often does good deeds will certainly have extra blessings to pass on to their children and grandchildren; can you really believe this truth?

I believed in the words of Zen Master Yungu and thanked him, accepting his advice. I also went to the Buddha and told him all the wrongs I had done and the sins I had committed, no matter how big or small, and made a text in which I prayed for merit and vowed to do three thousand good deeds to repay the great kindness of Mr. Heaven and Earth. Hearing that I had vowed to do three thousand good deeds, Zen Master Yungu showed me the merit and demerit list. He told me to follow the method laid down in the grid and to write down my deeds, whether good or bad, in the grid every day, with good deeds written down underneath the merit grid and bad deeds underneath the demerit grid.

However, if I did something evil, I had to subtract the merit I had already written down, depending on the size of the evil deed. And he also taught me to recite the paramita mantra, adding a further layer of Buddha's power, hoping that what I was asking for would definitely have an effect. Zen Master Yun Gu also told me that there is a kind of expert in drawing talisman shino that once said that a person who does not know how to draw talisman will be laughed at by ghosts and gods.

There is a secret method of drawing charms that has been handed down, only without moving the mind. When you draw a talisman with a brush, not only should you not have improper thoughts, but you should also let go of all legitimate thoughts. Cleanse your mind so that there is not a single stray thought, for if there is a single thought, your mind will not be pure. When the mind is not moving, use the brush to make a point on the paper. This point is called the foundation of chaos, because a complete talisman is drawn from this point.

If you do not have any other thoughts from this point until you have drawn the whole talisman, then the talisman will be very spiritual. Not only is it important not to mix thoughts with the drawing of the talisman, but also to pray to Heaven or to change one's destiny, so as to move Heaven. Mencius said of the establishment of life that there is no difference between a short life and a long life. Does this sound strange to you at first? It is because short life is the opposite of long life, and it is completely different. How can you say that they are the same? You know that when there is no delusion at all, just as when a baby is in the womb, how can you know the difference between a short life and a long life?

When it comes out of the womb, it gradually acquires knowledge and a separate mind; at that time, all the good and bad karma created in previous lives will be rewarded, and there will be a difference between a short life and a long life.

Therefore, destiny is of one's own making. If we subdivide the word "destiny" into two parts, then there is no difference between the rich and the poor, and the rich should not act recklessly because they are rich and powerful, while the poor should not give up on themselves and do bad things. Only in this way can one change one's life from one of poverty to one of prosperity, and one's life from one of prosperity to one of even greater prosperity, or to one of even greater prosperity. A person who is not developed should not be reckless and ridiculous just because he is not prosperous, nor should a person who is developed be reckless and deceitful and create all kinds of sins.

Only in this way can we change a poor life into a prosperous one, and a prosperous life into a more prosperous one. Do not say that I am short-lived, that I will die soon, and that while I am still alive, I will do evil things and spoil myself. You should know that since you are already short-lived, you should be a good person, hoping that you will not be short-lived again in the next life, and that you may be able to live longer in this life.

Those who are born to live a long life should not think that they have a chance to live, so they should not try to commit sins, commit adultery, or commit evil deeds. You should know that longevity is not easy to come by, so you should be a good person in order to preserve your longevity. Only when you understand this can you turn a short life into a long life, and a long life into a healthy life. In this world, life and death are the most important matters, so a short life and a long life are the most important things. Since we are talking about the most important matter of short life and long life, then all other good times, wealth and prosperity, and bad times, poverty and underdevelopment, can be included.

When Mencius spoke of the study of life, he spoke only of short life and long life, but not of wealth and poverty, or of development and underdevelopment.

Then Master Yungu told me that Mencius' words, "Cultivate your body and wait for it", meant that you must cultivate your virtue at all times and not commit any sin. As for whether one's fate can be changed, that is a matter of accumulating virtue and seeking heaven.

When it comes to cultivation, then if you have some faults and sins in your body, you should, like a cure, get rid of them completely. Once the word "cultivation" has been used, one must wait until one's cultivation has become deeper, and one's life will naturally become better. If you can achieve this, you have already attained the realm of no movement of thoughts.

Zen Master Yungu then went on to say: "Normally, people's actions are based on thoughts, and anything that is done with the mind cannot be considered natural and free from traces. If you are able to recite the paramita mantra, you do not have to remember it by heart or count the number of times you do it, but just keep reciting it without interruption. If you can recite the mantra to such an extent, then the mantra, the mantra and the chanting will become one, and naturally there will be no miscellaneous thoughts coming in, and then there will be no mantra that does not work. But this kind of practice is the only way to understand it.

At first I was called Xuehai, but since that day I have changed my name to Huefan, because I understand the truth of the establishment of life and do not want to be like mortals. I have swept away all my mortal views, and so I am called Vaiban.

Since then, I have been careful all day long, and I feel very different from what I used to be. Before, I was confused and carefree, but now I naturally feel a sense of caution, trembling, prudence and respect.

Even though I am in a dark and deserted place, I am always afraid of offending the gods and spirits of heaven and earth. When I encountered those who hated me or slandered me, I was able to accept them with equanimity and did not argue with them. The year after I met Zen Master Yungu, I went to the Ministry of Rites to take the imperial examinations. Mr. Confucius predicted that I would come third in the examination, but when I suddenly came first, Mr. Confucius' words began to fail me. Mr. Kung had not predicted that I would be successful in the imperial examinations, but in the autumn I won the imperial examinations. I believe this even more.

Although I have changed many of my faults, I still cannot do what I should do with single-mindedness, and even when I do it, I still feel a bit forced and unnatural. Even when I do it, I still feel that it is a bit forced and unnatural. When I examine myself, I feel that I still have many faults.

For example, when I see a good deed, although I am willing to do it, I am not yet able to boldly and desperately go forward to do it. For example, when I see a good deed, I am willing to do it, but I am not bold enough to do it. Although I do good deeds reluctantly, I often say things that are offensive. Sometimes I can hold myself together when I am sober, but when I am drunk, I let loose. Although I often do good deeds and accumulate some merit, I have many faults, and I am afraid that I do not have enough merit to make up for my faults, so my time is often wasted. When I heard the teaching of Zen Master Yungu in the year Hesi, I made a vow to do 3,000 good deeds; it took more than ten years until the year Jimao to complete the 3,000 good deeds.

At that time, I had just returned to Guanzhou with Mr. Li Jianan from outside Guanzhou, so I did not have time to return the three thousand good deeds I had done. In the year Gengchen, when I returned to the south from Beijing, I asked the two great monks of the Way, Sexkong and Huikong, to use the East Pagoda Zen Hall to complete this wish. By this time, I had the wish to have a son, and I made the great wish for 3,000 good deeds. In the year Xin Si, I gave birth to you and named you Tian Qi.

Your mother could not write, so she used a goose feather tube to print a red circle on the calendar for every good deed she did, or to give food to the poor, or to buy live things to release, and to write down the circle. Sometimes there were as many as a dozen red circles a day! This means that more than a dozen good deeds are done in a day.

In this way, in the eighth month of the year of Kwei, the 3,000 wishes for good deeds were fulfilled. I invited the monk Sexkong and others to do the rejoinder at home. On the thirteenth day of the ninth month of that year, he made another vow to become a successful candidate and made a great vow to do 10,000 good deeds. In the year Cixu, I was awarded a scholarship, and the Ministry of Justice filled the vacancy of the governor of Baodi County. When I was governor of Baodi, I prepared a booklet with a space for the booklet, which I called the booklet on curing the heart. I called this booklet 'Curing the Heart', which meant that I was afraid that my heart would think evil thoughts, so I called it 'Curing the Heart'.

Every morning when you get up and sit in judgment, tell your family to take this booklet and give it to the doorkeeper and put it on your desk. Every day, even though the good deeds and evil deeds are very small, they must be written down in the book of the cure for the heart. At night, I set up a table in the courtyard, changed into my official clothes, and prayed to the Emperor every day, just like the iron-faced imperial historian Zhao Readao of the Song Dynasty. When your mother saw that I had not done many good deeds, she often frowned at me and said, "I used to do good deeds for you at home, so you could do all the three thousand good deeds you wished for. Now you have made a wish to do 10,000 good deeds, but you have nothing good to do in the courtroom, so when will you be able to finish them?

After your mother had said these words, I happened to have a dream at night in my sleep and saw a heavenly god. I told the god of heaven the reason why the 10,000 good deeds were not easily done, and he said, 'Just the fact that you are the governor of the county and have reduced the money and grain, your 10,000 good deeds are enough to cover the completion.'

I felt that the people were paying too much money, so I cleaned up all the fields in the county; the amount of money and grain payable per acre was reduced to one minute, four percent and sixty cents.

At that time, it happened that the Zen Master Phantom Yu came to Baodi from Wutai Mountain, so I told him about the dream and asked him if I could believe in it. He said, "You must be sincere and earnest in doing good deeds, and you must not pretend to be sincere in return. Then even one good deed is worth ten thousand good deeds. Moreover, if you reduce the money and grain of the whole county, all the peasants in the county will be benefited by your tax reduction, and millions of people will be blessed by the relief of the pain of heavy taxes.

When I heard the Zen Master's words, I immediately donated my salary to the Zen Master and asked him to fast 10,000 monks on Mount Wutai for me, and to return the merits of the fast to the monks.

Mr. Kung told me that when I reached the age of fifty-three, I should have a disaster. Although I didn't pray to heaven for longevity, I didn't have any illness or pain in the year I turned 53. Now I am sixty-nine years old (sixteen more years of life). The Book of Scripture says: It is not easy to believe in the ways of heaven, and there is no certainty in the destiny of man. It is also said: there is no certainty in man's life, it is something that he has to create for himself.

These words are not at all false. By this I have come to know that the words of the sages are indeed the words of those who say that man's misfortunes and blessings are of his own making; but if they say that misfortunes and blessings are predestined by heaven, they are the words of the vulgar people of the world.

It is not easy to believe in the ways of heaven, but one's destiny is not certain, and one has to make one's own destiny.

I don't know what your fate is. Even if you are destined to be prosperous, you still have to think of it as unhappy. Even if you have good fortune, you must always think of it as unhappy and unsatisfactory. Even if you have food and clothing, you still have to think of it as if you have no money and no home to live in. Even if people like you and respect you, you must always be careful and fearful. Even if your family has a great name and is valued by everyone, you must always think of it as humble. Even if you are highly educated, you must always think of yourself as if you were superficial.

If you can be so modest, your morals will naturally increase and your blessings will also increase.

When speaking of the distant, one should think of spreading the virtue of one's ancestors; when speaking of the near, one should think of covering up one's parents' faults, if any. When it comes to the external world, one should want to help others in their distress; when it comes to the internal world, one should want to prevent one's own evil thoughts and ideas.

These six thoughts are all positive affirmations, and if one can always be so mindful, one will certainly become a righteous man.

One must know one's faults every day in order to change them every day. If one does not know one's faults every day, one will be at ease and count them as no faults. If one is not aware of one's faults every day, one is at ease every day. If one has no faults to correct every day, one is not making progress every day; there are many clever and handsome people in the world, but they do not make the effort to cultivate their morals, and they do not make the effort to do their work; they are only doing it for the sake of conformity, and they do not want to move forward.

I hope that you will study them carefully and do your best, so that you will not spend your time in vain.

【书经说：天作孽呀，犹可违呀犹可违，自作孽呀，不可活呀，不可活；诗经上也说：常常想自己，所做跟所为，合不合天道，求祸与求福，全在你自己呀！全在你自己。】

孔先生算你，不得功名，命中无子，虽然说是上天注定，但是还是可以改变。你只要将本来就有的道德天性，扩充起来，尽量多做一些善事，多积一些阴德，这是你自己所造的福，别人要抢也抢不去，那有可能享受不到呢？

易经上也有为一些宅心仁厚、有道德的人打算，要往吉祥的那一方去，要避开凶险的人，凶险的事，凶险的地方。

如果说命运是一定不能改变的，那末吉祥又何处可以趋，凶险又那里可以避免呢？易经开头第一章就说：经常行善的家庭，必定会有多余的福报，传给子孙；这个道理，你真的能够相信吗？

我相信云谷禅师的话，并且向他拜谢，接受他的指教；同时把从前所做的错事，所犯的罪恶，不论大小轻重，到佛前去，全部说出来；并且做了一篇文字，先祈求能得到功名，还发誓要做三千件的善事，来报答天地祖先生我的大恩大德。云谷禅师听我立誓要做三千件的善事，就拿了功过格给我看。叫我照著功过格所订的方法去做，所做的事，不论是善是恶，每天都要记在功过格上，善的事情就记在功格下面，恶的事情就记在过格下面。

不过做了恶事，还要看恶事的大小，把已经记的功来减除。并且还教我念准提咒，更加上了一重佛的力量，希望我所求的事，一定会有效应。云谷禅师又对我说：有一种画符篠的专家曾说：一个人如果不会画符，是会被鬼神耻笑的。

画符有一种秘密的方法传下来，只是不动念头罢了。当执笔画符的时候，不但不可以有不正的念头，就是正当的念头，也要一齐放下。把心打扫得干干净净，没有一丝杂念，因为有了一丝的念头，心就不清净了。到了念头不动，用笔在纸上点一点，这一点就叫混沌开基，因为完整的一道符，都是从这一点开始画起，所以这一点是符的根基所在。

从这一点开始一直到画完整个符，若没起一些别的念头，那么这道符，就很灵验。不但画符不可夹杂念头，凡是祷告上天，或者是改变命运，都要从没有妄念上去用工夫，这样才能感动上天。孟子讲立命的道理说道：短命和长寿没有分别。乍听之下会觉得奇怪？因为短命和长寿相反，而且完全不同，怎样说是一样呢？要晓得在一个妄念都完全没有时，就如同婴儿在胎胞里面的时候，那晓得短命和长寿的分别呢？

等到出了娘胎，渐渐有了知识，有了分别的心；这时，前生所造的种种善业恶业，都要受报应了，那也就有短命和长寿的分别了。

因此，命运是自己造的。如果把立命这两个字细分来讲，那末富和贫要看得没有两样，不可以富的仗著有钱有势，随便乱来，穷的也不可以自暴自弃去做坏事，尽管穷，仍然应该安分守己的做好人；能够这样，才可以把本来贫穷的命，改变成富贵的命。本来富贵的命，改变成更加富贵，或者是富贵得更长久。穷与通，要看得是没有两样，不发达的人，不可因为自己不得志，就不顾一切，随便荒唐；发达的人，也不可仗势欺人，造种种的罪业，越是得意，越是要为善去恶，广种福田。

能够这样，才可以把本来穷苦的命，改变成发达的命，本来发达的命，就会更加发达了。短命和长寿，要看得没有两样，不可说我短命；不久就死了，就趁还活著的时候，随便做恶事，糟蹋自己。要晓得既然已生成短命，就更加应该做好人，希望来生不要再短命，这一生或许也可以把寿命延长一些哦！

命中长寿的人，不要认为自己有得活，就拼命造孽，做奸犯科，犯邪淫。要晓得长寿得来不易，更应该做好人，才可以保住他的长寿呀。能够明白这种道理，才可以把本来短的命变成长寿，本来长寿的命，更加长寿健康。人生在这个世界上，只有这生与死的关系最为重大，所以短命同了长寿，就是最重大的事情。既然说到这最重大的短命同了长寿，那末此外一切顺境，富有和发达；逆境，贫穷和不发达，都可以包括在内了。

孟子讲立命的学问，只讲到短命和长寿，并没讲到富和贫，发达和不发达，就是这个道理。

接著云谷禅师又告诉我说：孟子所说的“修身以俟之”这句话，是说：自己要时时刻刻修养德行，不要做半点过失罪恶。至于命能不能改变，那是积德的事，求天的事。

说到修字，那么身上有一些些过失罪恶，就应该像治病一样，把过失罪恶要完全去掉。讲到俟，要等到修的功夫深了，命自然就会变好，不可以有一丝一毫的非份之想，也不可以让心里的念头乱起乱灭，都要完全把它斩掉断绝，能够做到这种地步，已经是达到先天不动念头的境界了。到了这种功夫，那就是世间受用的真正学问。

云谷禅师接著又说：平常时一般人的行为，都是根据念头转的，凡是有心而为的事，不能算是自然，不著痕迹。你现在还不能做到不动心的境界，你若能念准提咒，不必用心去记或数遍数，只要一直念下去，不要间断。念到极熟的时候，自然就会口里在念，自己不觉得在念，这叫做持中不持；在不念的时候，心里不觉的仍在念，这叫做不持中持；念咒能念到这样，那就我、咒、念打成了一片，自然不会有杂念进来，那末念的咒，也就没有不灵验的了。但是这种功夫，一定要透过实践，才能领会到的。

我起初的号叫做学海，但是自从那一天起就改号叫做了凡；因为我明白立命的道理，不愿意和凡夫一样。把凡夫的见解，完全扫光，所以叫做了凡。

从此以后，就整天小心谨慎，自己也觉得和从前大不相同。从前尽是糊涂随便，无拘无束；到了现在，自然有一种小心谨慎，战战兢兢戒慎恭敬的景象。

虽然是在暗室无人的地方，也常恐怕得罪天地鬼神。碰到讨厌我，毁谤我的，我也能够安然的接受，不与旁人计较争论了。从我见了云谷禅师的第二年，到礼部去考科举。孔先生算我的命，应该考第三名，那知道忽然考了第一名，孔先生的话开始不灵了。孔先生没算我会考中举人，那知道到了秋天乡试，我竟然考中了举人，这都不是我命里注定的，云谷禅师说：命运是可以改造的。这话我更加地相信了。

我虽然把过失改了许多，但是碰到应该做的事情，还是不能一心一意的去做，即使做了，依然觉得有些勉强，不太自然。自己检点反省，觉得过失仍然很多。

例如看见善，虽然肯做；但是还不能够大胆地向前拼命去做。或者是遇到救人时，心里面常怀疑惑，没有坚定的心去救人。自己虽然勉强做善事，但是常说犯过失的话。有时我在清醒的时候，还能把持住自己，但是酒醉后就放肆了。虽然常做善事，积些功德；但是过失也很多，拿功来抵过，恐怕还不够，光阴常是虚度。从己巳年听到云谷禅师的教训，发愿要做三千件的善事；直到己卯年，经过了十多年，才把三千件的善事做完。

在那个时候，我刚和李渐庵先生，从关外回来关内，没来得及把所做的三千件善事回向。到了庚辰年，我从北京回到了南方，方才请了性空、慧空、两位有道的大和尚，借东塔禅堂完成了这个回向的心愿。到这时候，我又起了求生儿子的心愿，也许下了三千件善事的大愿。到了辛巳年，生了你，取名叫天启。

我每做了一件善事，随时都用笔记下来；你母亲不会写字，每做一件善事，都用鹅毛管，印一个红圈在日历上，或是送食物给穷人，或买活的东西放生，都要记圈。有时一天多到十几个红圈呢！也就是代表一天做了十几件善事。

像这样到了癸未年的八月，三千条善事的愿，方才做满。又请了性空和尚等，在家里做回向。到那年的九月十三日，又起求中进士的愿，并且许下了做一万条善事的大愿。到了丙戌年，居然中了进士，吏部就补了我宝坻县县长的缺。我做宝坻县的县长时，准备了一本有空格的小册子，这本小册子，我叫它作治心篇。意思就是恐怕自己心起邪思歪念，因此，叫‘治心’二字。

每天早晨起来，坐堂审案的时候，叫家里人拿这本治心篇交给看门的人，放在办公桌上。每天所做的善事恶事，虽然极小，也一定要记在治心篇上。到了晚上，在庭院中摆了桌子，换了官服，仿照宋朝的铁面御史赵阅道，焚香祷告天帝，天天都是如此。你母亲见我所做的善事不多，常常皱著眉头向我说：我从前在家，帮你做善事，所以你所许下三千件善事的心愿，能够做完。现在你许了做一万件善事的心愿，在衙门里没什么善事可做，那要等到什么时候，才能做完呢？

在你母亲说过这番话之后，晚上睡觉我偶然做了一个梦，看到一位天神。我就将一万件善事不易做完的缘故，告诉了天神，天神说：‘只是你当县长减钱粮这件事，你的一万件善事，已经足够抵充圆满了。’

原来宝坻县的田，每亩本来要收银两分三厘七毫，我觉得百姓钱出得太多，所以就把全县的田清理一遍；每亩田应缴的钱粮，减到了一分四厘六毫，这件事情确实是有的；但也觉得奇怪，怎么这事会被天神知道，并且还疑惑，只有这件事情，就可以抵得了一万件善事呢？

那时候恰好幻余禅师从五台山来到宝坻，我就把梦告诉了禅师，并问禅师，这件事可以相信吗？幻余禅师说：做善事要存心真诚恳切，不可虚情假意，企图回报。那末就是只有一件善事，也可以抵得过一万件善事了。况且你减轻全县的钱粮，全县的农民都得到你减税的恩惠，千万的人民因此减轻了重税的痛苦，而获福不少呢！

我听了禅师的话，就立刻把我所得的俸银薪水捐出来，请禅师在五台山替我斋僧一万人，并且把斋僧的功德来回向。

孔先生算我的命，到五十三岁时，应该有灾难。我虽然没祈天求寿，五十三岁那年，我竟然一点病痛都没有。现在已经六十九岁了（多活了十六年）。书经上说：天道是不容易相信的，人的命，是没一定的。又说：人的命没有一定，是要靠自己创造的。

这些话，一点都不假。我由此方知，凡是讲人的祸福，都是自己求来的，这些话实在是圣贤人的话；若是说祸福，都是天所注定的，那是世上庸俗的人所讲的。

【天道不易信呀，人命没一定，人命没一定呀，要靠自己造；若说祸与福呀，都是天注定，那是凡夫与俗子，而非圣贤说的话呀，说的话！】

你的命，不知究竟怎样？就算命中应该荣华发达，还是要常常当作不得意想。就算碰到顺当吉利的时候，还是要常常当作不称心，不如意来想。就算眼前有吃有穿，还是要当作没钱用，没有房子住想。就算旁人喜欢你，敬重你，还是要常常小心谨慎，做恐惧想。就算你家世代有大声名，人人都看重，还是要常常当做卑微想。就算你学问高深，还是要常常当做粗浅想。

这六种想法，是从反面来看问题，能够这样虚心，道德自然会增进，福报也自然会增加。

讲到远，应该要想把祖先的德气，传扬开来；讲到近，应当想父母若有过失，要替他们遮盖起来；这里即是说明孟子的‘父为子隐，子为父隐’的大义所在；讲到向上，应该要想报答国家的恩惠；讲到对下，应该要想造一家的福；说到对外，应该要想救济别人的急难；说到对内，应该要想预防自己的邪念和邪想。

这六种想法，都是从正面来肯定问题，能够常常如此的存心，必然能成为正人君子。

一个人必须要每天知道自己有过失，才能天天改过，若是一天不知道自己的过失，就一天安安逸逸的算自己没过失。如果每天都无过可改，就是每天都没有进步；天底下聪明俊秀的人实在不少，然而他们道德上不肯用功去修，事业不能用功去做；就只为了因循两个字，得过且过，不想前进，所以才耽搁了他们的一生。

云谷禅师所教立命的许多话，实在是最精，最深，最真，最正的道理，希望你要细细的研究，还要尽心尽力的去做，千万不可把大好的光阴虚度过。

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