余童年丧父，老母命弃举业学医，谓可以养生，可以济人，且习一艺以成名，尔父夙心也。

我很小的时候就失去了父亲，母亲让我放弃学业学习医术。她说，学医不仅可以养活自己和家人，还可以救济别人。而且能学得一身高超的医术成为名医，这是你父亲早年的心愿。

I lost my father when I was a child. My mother told me to abandon my studies for the imperial examinations and learn medicine instead. She said that medicine could not only support myself and my family but also help others. Moreover, mastering this skill to become a famous physician was my father's long-cherished wish.

后余在慈云寺，遇一老者，修髯伟貌，飘飘若仙，余敬礼之。

有一次我去慈云寺，遇到了一位老者，这位老者满腮长须，身材雄伟，看起来飘然若仙，我恭敬地向他行礼。

Later, when I went to Ciyun Temple, I met an elderly man with a long flowing beard and a majestic bearing, looking ethereal like an immortal. I saluted him respectfully.

语余曰：“子仕路中人也，明年即进学，何不读书？”

老人对我说：“你是官场中人，明年参加科举就能考中秀才，怎么还不去读书呢？”

He said to me, "You are destined for an official career. You will pass the county examination and become a xiucai¹ next year. Why are you not studying?"
¹ xiucai: the first degree in the traditional Chinese imperial examination system

余告以故，并叩老者姓氏里居。

我告诉他自己不去读书的原因，并且询问老人的姓氏、籍贯和住所。

I told him the reason and asked for his name, native place and residence.

曰：“吾姓孔，云南人也。得邵子皇极数正传，数该传汝。”

老人说：“我姓孔，是云南人，早年有幸得到宋朝邵康节先生《皇极数》的真传，如今按照注定的命数，我应该把《皇极数》的精华传授给你。”

He said, "My surname is Kong, and I am from Yunnan. I received the authentic transmission of Shao Yong's Huangji Shu². According to fate, I should pass on its essence to you."
² Huangji Shu: a classic of numerology by the Song dynasty scholar Shao Yong (1011-1077)

余引之归，告母。母曰：“善待之。”

我引领这位老人回家，将事情告诉母亲。母亲说：“你要好好招待他。”

I led him home and told my mother what had happened. She said, "Treat him well."

试其数，纤悉皆验。余遂起读书之念，谋之表兄沈称，言：“郁海谷先生在沈友夫家开馆，我送汝寄学甚便。” 余遂礼郁为师。

试探孔先生的数术，即便是推算很小的事情，都很灵验。我听了孔先生的话，心中又有了读书的念头，于是和表哥沈称商量。表哥对我说：“我的好朋友郁海谷先生在沈友夫家里开设了学馆，教授功课，我送你去他那里读书，非常方便。” 于是我便拜了郁海谷先生为老师。

I tested his numerology skills, and even the smallest predictions came true. Thus, I began to think about studying again. I consulted my cousin Shen Chen, who said, "My good friend Mr. Yu Haigu runs a private school at Shen Youfu's house. It will be very convenient for me to send you there to study." So I became Mr. Yu's disciple.

孔为余起数：县考童生，当十四名；府考第七十一名，提学考第九名。明年赴考，三处名数皆合。

孔先生为我推算命数：参加县考，考取童生时，我会考第十四名；参加府考，会考第七十一名；参加考取提学的考试中，会考第九名。到了第二年，我去应考，这三处的成绩果然跟孔先生所推算的一样。

Mr. Kong calculated my fate: I would rank 14th in the county examination for student candidates, 71st in the prefectural examination, and 9th in the examination administered by the provincial education commissioner. The following year, I took the examinations, and my rankings in all three matched his predictions exactly.

复为卜终身休咎，言：某年考第几名，某年当补廪，某年当贡，贡后某年当选四川一大尹，在任三年半，即宜告归。五十三岁八月十四日丑时，当终于正寝，惜无子。余备录而谨记之。

孔先生又给我占卜终身的命运和祸福，说：我某年考试的名次，补廪生的年份，成为贡生的年份，成为贡生后被选为四川一个县的县令的年份，以及任职三年后会辞职回乡的事情。在五十三岁那年的八月十四日丑时享尽天年寿终，只是命中没有儿子。我把这些都记录了下来，铭记在心。

He then divined my entire life's fortunes and misfortunes, saying: In such-and-such a year I would rank so-and-so in the examinations; in such-and-such a year I would become a lin sheng³; in such-and-such a year I would become a gong sheng⁴; several years after becoming a gong sheng, I would be appointed magistrate of a county in Sichuan, and after three and a half years in office, I should resign and return home. I would die peacefully in my bed at the chou hour (1-3 a.m.) on the 14th day of the 8th lunar month in my fifty-third year, but unfortunately, I would have no sons. I wrote all this down and kept it firmly in mind.
³ lin sheng: a government-subsidized student in the imperial examination system
⁴ gong sheng: a student recommended to the Imperial Academy

自此以后，凡遇考校，其名数先后，皆不出孔公所悬定者。

从那以后，我所遇到的考试，所考的名次先后顺序，都不会超出孔先生预先所算定的名次。

From then on, in every examination I took, my ranking never deviated from what Mr. Kong had predicted.

独算余食廪米九十一石五斗当出贡；及食米七十余石，屠宗师即批准补贡，余窃疑之。

孔先生推算我领廪生的俸米，需要领到九十一石五斗的时候才能出贡，但我吃到七十一石米的时候，屠宗师就已经批准我补了贡生。所以有些怀疑孔先生所推算的命数不灵验了。

Only one prediction seemed off: he had calculated that I would become a gong sheng after receiving 91 shi and 5 dou of government grain as a lin sheng. But when I had received only a little over 70 shi, Commissioner Tu approved my promotion to gong sheng. I secretly began to doubt the accuracy of his predictions.

后果为署印杨公所驳，直至丁卯年，殷秋溟宗师见余场中备卷，叹曰：“五策，即五篇奏议也，岂可使博洽淹贯之儒，老于窗下乎！” 遂依县申文准贡，连前食米计之，实九十一石五斗也。

后来我补贡生的事情，果然被另外一位代理的学台杨宗师驳回。直到丁卯年，殷秋溟宗师看见我在考场中的备选试卷，感叹道：“这五篇策，就如同上给皇帝的奏折一样。这样博才多学的读书人，怎么能将人埋没呢？” 于是他就让县官依照行文向上级呈报，准许我补了贡生。加上以前所吃的七十一石廪米，刚好是九十一石五斗。

Later, my promotion was indeed rejected by Acting Commissioner Yang. It was not until the Dingmao year that Commissioner Yin Qiuming saw my backup examination paper and sighed, "These five policy essays are equivalent to five memorials to the throne. How can we let such a learned and erudite scholar waste away behind his study window?" He then ordered the county magistrate to submit an official report recommending my promotion, which was approved. When I added up all the government grain I had received up to that point, it came to exactly 91 shi and 5 dou.

余因此益信进退有命，迟速有时，澹然无求矣。

我因此就更加相信，人生的进退都有一定的命数，升官发财的快慢都有一定的时机，因此，没有恬淡安宁，没什么追求了。

This made me believe even more firmly that advancement and setbacks are predetermined by fate, and that success comes in its own time. I became calm and content, with no more desires.

贡入燕都，留京一年，终日静坐，不阅文字。

我在燕京做了贡生，留在京城里一年，整天静坐，也不看任何书籍。

As a gong sheng, I went to Yanjing (the capital) and stayed there for a year. I sat in meditation all day long and did not read any books.

己巳归，游南雍，未入监，先访云谷会禅师于栖霞山中，对坐一室，凡三昼夜不瞑目。

到了己巳年，回到南京游玩，在未进南雍之前，我先去栖霞山拜访云谷禅师，与禅师在一个房间里对坐，三天三夜都没有闭过眼睛。

In the Jisi year, I returned south and traveled to Nanjing. Before entering the Southern Imperial Academy (Nanyong), I first visited Master Yunghui at Qixia Mountain. We sat facing each other in a room for three days and three nights without closing our eyes.

云谷问曰：“凡人所以不得作圣者，只为妄念相缠耳。汝坐三日，不见起一妄念，何也？”

云谷禅师问我道：“凡人之所以不能够成为圣人，是因为心中有太多的妄念缠绕；而你静坐了三天，没有起一个妄念，这是什么原因呢？”

Master Yunghui asked, "The reason ordinary people cannot become sages is simply that they are entangled by delusional thoughts. You have sat here for three days without a single delusional thought arising. Why is that?"

余曰：“吾为孔先生算定，荣辱死生，皆有定数，即要妄想，亦无可妄想。”

我回答道：“我的命运已经被孔先生算定，荣华富贵，生死荣辱，都有定数，即便要胡思乱想，也没有什么可想的。”

I replied, "My fate has been fixed by Mr. Kong. Glory and disgrace, life and death—all are predetermined. Even if I wanted to indulge in delusions, there would be nothing to delude myself about."

云谷笑曰：“我待汝是豪杰，原来只是凡夫。”

云谷禅师笑道：“我以为你是一个才智出众的人，原来也不过一个庸俗的凡夫俗子。”

Master Yunghui smiled and said, "I thought you were a man of extraordinary talent, but it turns out you are just an ordinary mortal."

问其故，曰：“人未能无心，终为阴阳所缚，安得无数？但惟凡人有数：极善之人，数固拘他不定；极恶之人，数亦拘他不定。汝二十年来，被他算定，不曾转动一毫，岂非是凡夫？”

我问他原因，云谷禅师说道：“人不可能没有妄想心，既然有妄心在，终究还是会被阴阳气数束缚，怎么能说没有命运呢？但是只有凡夫俗子才有一定的命运。最善良的人，命运也束缚不住他；最邪恶的人，命运也拘束不住他。你二十年来的命运，都被孔老先生算定，而自己不去改变一丝一毫，反而让命运把你给拘束住，难道不是凡夫俗子吗？”

I asked him what he meant. He said, "Human beings cannot be without a mind, and as long as there is a mind, we are ultimately bound by the laws of yin and yang. How could there be no fate? But only ordinary people are bound by fate. The extremely good person, fate cannot restrain; the extremely evil person, fate also cannot restrain. For twenty years, you have been completely bound by his predictions, not changing even a hair's breadth. Are you not an ordinary mortal?"

余问曰：“然则数可逃乎？”

我问道：“那么命运可以逃开吗？”

I asked, "Then can fate be escaped?"

曰：“命由我作，福自己求。诗书所称，的为明训。我教典中说：‘求富贵得富贵，求男女得男女，求长寿得长寿。’夫妄语乃释迦大戒，诸佛菩萨，岂诳语欺人？”

云谷禅师说：“命运是自己创造的，福运也是自己求的。《诗》《书》中所写的，的确是明白的训诫。佛经里说，一个人求富贵就得富贵，求儿女就得儿女，求长寿就得长寿。说谎是佛家的大戒，所有佛菩萨又怎么会说谎欺骗人呢？”

He said, "Fate is created by oneself, and blessings are sought by oneself. What the Book of Songs and Book of History say are indeed clear teachings. In our Buddhist scriptures, it says: 'Seek wealth and honor, and you shall obtain them; seek sons and daughters, and you shall obtain them; seek longevity, and you shall obtain it.' Lying is a major precept in Buddhism. Would all the Buddhas and Bodhisattvas ever lie to deceive people?"

余进曰：“孟子言：‘求则得之。’是求在我者也。道德仁义，可以力求；功名富贵，如何求得？”

我又进一步追问：“孟子曾说，心里有所求，就能够得到，这种追求取决于自己。道德仁义，可以尽力去追求。至于功名利禄，荣华富贵，要如何才能求到呢？”

I pressed further, "Mencius said: 'Seek and you shall obtain it.' This refers to things that depend on oneself. Moral virtue and benevolence can be striven for, but how can one obtain fame, wealth and honor?"

云谷曰：“孟子之言不错，汝自错解耳。汝不见六祖说：‘一切福田，不离方寸；从心而觅，感无不通。’求在我，不独得道德仁义，亦得功名富贵；内外双得，是求有益于得也。若不反躬内省，而徒向外驰求，则求之有道，而得之有命矣。内外双失，故无益。”

云谷禅师说：“孟子的话没有错，你自己理解错了。你没听过六祖慧能大师说，每个人的福田，全在自己的内心。只要从心里去求福，就没有感应不到的。从内心去求，不只是道德仁义可以求得，功名富贵也可以求到，这种内外双得，是有利于得到的。如果不能反省自己，而盲目地追求身外的名利、福寿，那就只能像孟子所说的，“求之有道，得之有命” 了。最终内外都有损失，因此没有什么益处。”

Master Yunghui said, "Mencius was right, but you have misunderstood him. Have you not heard what the Sixth Patriarch Huineng said: 'All fields of blessings are not apart from the square inch of the heart; seek from within, and there is no response that will not come.' When you seek from within, you not only obtain moral virtue and benevolence, but also fame, wealth and honor. Gaining both inner and outer benefits is the kind of seeking that leads to attainment. If you do not reflect inwardly but only chase after external things, then although you may seek in the right way, what you obtain will be determined by fate. You will lose both inner and outer benefits, so it is useless."

因问：“孔公算汝终身若何？” 余以实告。

云谷禅师问我：“孔先生推算出你的一生是怎样的？” 我就如实告知。

He then asked, "What did Mr. Kong predict about your entire life?" I told him the truth.

云谷曰：“汝自揣应得科第否？应生子否？”

云谷禅师说：“你自己认真忖度思量一下，你是否应该考得功名？生命中应该有儿子吗？”

Master Yunghui said, "Reflect carefully: do you deserve to pass the imperial examinations? Do you deserve to have sons?"

余追省良久，曰：不应也。科第中人，类有福相，余福薄，又不能积功累行，以基厚福；兼不耐烦剧，不能容人；时或以才智盖人，直心直行，轻言妄谈。凡此皆薄福之相也，岂宜科第哉。

我反思了很久，说：“这些都是我不应该得到的。应该得到这些的人，大多都有福相。我的福气薄弱，也没有长期行善，积累深厚的功德。我还没有足够的耐心，去承担琐碎繁重的事情，不能容忍别人做错的地方。有时候还自以为是，认为自己的才智胜过别人。心里想什么就做什么，直言不讳，言语轻狂而放纵。凡此种种，都是薄福的相，怎么适合考取功名呢？”

I reflected for a long time and said, "No, I do not deserve them. Those who pass the imperial examinations generally have the appearance of good fortune. I have little fortune, and I have not accumulated merits and good deeds to build a foundation for greater blessings. Moreover, I lack patience with tedious affairs and cannot tolerate others. Sometimes I use my intelligence to overshadow others, act impulsively, and speak lightly and recklessly. All these are signs of poor fortune. How could I be suitable for official success?"

地之秽者多生物，水之清者常无鱼。余好洁，宜无子者一；和气能育万物，余善怒，宜无子者二；爱为生生之本，忍为不育之根；余矜惜名节，常不能舍己救人，宜无子者三；多言耗气，宜无子者四；喜饮铄精，宜无子者五；好彻夜长坐，而不知葆元毓神，宜无子者六。其余过恶尚多，不能悉数。

地上的污秽能衍生出很多生命，水过于清澈却常常不会有鱼。我非常喜欢洁净，这是我没有儿子的第一种缘故。和气才能孕育万物，我非常容易生气，这是我没有儿子的第二种缘故。仁爱，是生命的根本，残忍是不能生养的根本；我只知道爱惜自己的名节，不肯牺牲自己，去成全别人，这是我没有儿子的第三种缘故。言论太多容易伤气，这是我没有儿子的第四种缘故。我喜欢饮酒，过度消耗精神，这是我没有儿子的第五种缘故。更爱整夜不眠长坐，没有保养元气，安定心神，这是我没有儿子的第六种缘故。其他的过失和罪恶还有很多，不能一一说明。

Fertile soil teems with life, but water that is too clear often has no fish. My excessive love of cleanliness is the first reason I should have no sons. Harmony nurtures all things, but I am prone to anger—this is the second reason. Love is the root of life, while cruelty is the root of barrenness; I value my reputation too highly to sacrifice myself for others—this is the third reason. Excessive talking dissipates vital energy—this is the fourth reason. I enjoy drinking, which depletes my essence—this is the fifth reason. I love sitting up all night without preserving my primordial energy and nurturing my spirit—this is the sixth reason. I have many other faults and vices that I cannot list one by one.

云谷曰：岂惟科第哉。世间享千金之产者，定是千金人物；享百金之产者，定是百金人物；应饿死者，定是饿死人物。天不过因材而笃，几曾加纤毫意思。

云谷禅师说：“不止是登科及第。世上能够拥有千金产业的人，一定是享有千金福报的人；能够拥有百金产业的人，一定是享有百金福报的人；应该饿死的人，一定是应该受饿死报应的人。上天不过让每个人得到他们应该得到的，并没有加进任何别的意思。

Master Yunghui said, "It is not only about passing the imperial examinations. In this world, those who enjoy a fortune of a thousand taels of gold must be people worthy of a thousand taels of fortune; those who enjoy a fortune of a hundred taels must be people worthy of a hundred taels; those who are destined to starve to death must be people who deserve that fate. Heaven simply gives each person what they deserve according to their nature, never adding the slightest arbitrary intention."

即如生子，有百世之德者，定有百世子孙保之；有十世之德者，定有十世子孙保之；有三世二世之德者，定有三世二世子孙保之；其斩焉无后者，德至薄也。

就像生儿子，如果一个人积了一百代的功德，就一定有一百代的子孙来保住他的福分。积了十代的功德，就一定有十代的子孙来保住他的福分。积了三代或者两代的功德，就一定有三代或者两代的子孙来保住他的福分。至于那些没有子孙后代的人，都是功德极薄的缘故。

Take having sons as an example: those who have accumulated virtue for a hundred generations will surely have descendants to preserve their blessings for a hundred generations; those who have accumulated virtue for ten generations will have descendants to preserve their blessings for ten generations; those who have accumulated virtue for three or two generations will have descendants to preserve their blessings for three or two generations. Those who have no descendants at all are those whose virtue is extremely thin.

汝今既知非，将向来不发科第，及不生子之相，尽情改刷；务要积德，务要包荒，务要和爱，务要惜精神。

你如今既然知道自己的过错，就应该把你不能得到功名和没有儿子的各种福薄之相，全部改变过来。一定要积善积德，一定要包涵宽容，一定要温和慈爱，一定要爱惜自己的精神。

Now that you know your faults, you must completely transform all the characteristics that have prevented you from passing the examinations and having sons. You must accumulate merits, be tolerant and forgiving, be gentle and loving, and cherish your vital energy.

从前种种，譬如昨日死；从后种种，譬如今日生，此义理再生之身。

从前的一切，就像昨天一样已经过去，以后的一切，就像今天一样刚刚开始。能明白这个道理，就如同重获新生。

All that is past is as if it died yesterday; all that is to come is as if it is born today. This is the rebirth of your moral and rational self.

夫血肉之身，尚然有数；义理之身，岂不能格天？

一般人的血肉之躯尚且还有一定的命运，而义理道德的生命，难道还不能感动上天？

If even our physical bodies are subject to fate, how could our moral and rational selves not move Heaven?

《太甲》曰：‘天作孽，犹可违；自作孽，不可活。'

《尚书・太甲篇》中说：上天带来的灾害或许能够躲避，自己做的恶事而招致的祸害，无法逃脱。

The Book of History·Taijia says: 'Calamities sent by Heaven may still be avoided; calamities brought by oneself cannot be escaped.'

《诗》云：‘永言配命，自求多福。’

《诗经》上也说：时常反省自己的所作所为是否合乎天道，自己要多求福报。

The Book of Songs says: 'Always align yourself with the will of Heaven, and seek blessings for yourself.'

孔先生算汝不登科第，不生子者，此天作之孽，犹可得而违。汝今扩充德性，力行善事，多积阴德，此自己所作之福也，安得而不受享乎？

孔先生推算你今生不能登科及第，没有儿子，这是上天所给你制造的灾祸，还可以改变。你如今不断修养品德，平日里多行善，为以后多积累些阴德，便是你自己所造的福，怎么可能享受不到积攒的福气呢？

Mr. Kong predicted that you would not pass the imperial examinations and would have no sons. This is a calamity sent by Heaven, which can still be avoided. Now, if you cultivate your virtue, practice good deeds diligently, and accumulate hidden merits, these are blessings you have created for yourself. How could you not enjoy them?

《易》为君子谋，趋吉避凶；若言天命有常，吉何可趋，凶何可避？

《易经》上也有一些告诫君子的言论，凡事都要趋向吉利，避免灾祸。如果命运已定，那么吉祥又从哪里去寻找，凶险又怎么去躲避呢？

The Book of Changes teaches the noble person to pursue good fortune and avoid calamity. If fate were fixed and unchangeable, how could one pursue good fortune or avoid calamity?

开章第一义，便说：‘积善之家，必有余庆。’汝信得及否？”

开篇第一章就有：积善积德的家族，后代必定有福报恩泽。你相信吗？”

In its very first chapter, it says: 'A family that accumulates good deeds will surely have abundant blessings.' Do you believe this?"

余信其言，拜而受教。因将往日之罪，佛前尽情发露，为疏一通，先求登科；誓行善事三千条，以报天地祖宗之德。

我相信了云谷禅师所说的话，接受他的教诲并向他拜谢。我在佛祖面前把自己过去所有的罪恶，全部说出来忏悔，然后写了一篇文章，向佛祖祈求，希望自己能够考中进士，并且发誓，以后要做三千件好事，来报答天地先祖对我的恩惠。

I believed his words, bowed to him and accepted his teachings. I then confessed all my past sins fully before the Buddha, wrote a petition, first praying to pass the jinshi⁵ examination, and vowed to perform three thousand good deeds to repay the kindness of Heaven, Earth and my ancestors.
⁵ jinshi: the highest degree in the imperial examination system

云谷出功过格示余，令所行之事，逐日登记；善则记数，恶则退除，且教持准提咒，以期必验。

云谷禅师拿出功过格给我看，让我每天把所做的事情登记在功过格上。如果做了善事则记功，倘若做了恶事，便要减去积累的功德。云谷禅师还教我念准提咒，使我所求的事一定应验。

Master Yunghui showed me a Merit and Demerit Ledger⁶, telling me to record everything I did each day: adding points for good deeds and subtracting points for bad deeds. He also taught me to recite the Cundi Dharani⁷ to ensure that my prayers would be answered.
⁶ Merit and Demerit Ledger: a traditional Chinese moral record-keeping system
⁷ Cundi Dharani: a Buddhist mantra dedicated to the Bodhisattva Cundi

语余曰：“符箓家有云：‘不会书符，被鬼神笑。’此有秘传，只是不动念也。执笔书符，先把万缘放下，一尘不起。

云谷禅师对我说：“画符菉的专家曾说：一个人如果不会画符，就会被鬼神耻笑。有一种神秘的画符方法，就是不动念头。拿笔画符的时候，放下所有念头，心里一丝杂念都不能有。

He said to me, "Talisman practitioners say: 'He who cannot draw talismans properly is laughed at by ghosts and spirits.' There is a secret to this: simply do not stir a single thought. When you take up the brush to draw a talisman, first let go of all attachments and not a single dust of delusion arises.

从此念头不动处，下一点，谓之混沌开基。由此而一笔挥成，更无思虑，此符便灵。凡祈天立命，都要从无思无虑处感格。

首先要不起杂念，用笔在纸上点一点，这一点就叫混沌开基，从这一点开始一直到画完整个符，这个过程中如果没有复杂的思绪，这道符就会灵验。凡是向上天祈祷能够安身立命的人，必须以没有妄念之心来感应。

From that point of no thought, make the first dot—this is called 'laying the foundation of chaos'. Then complete the entire talisman in one stroke without any further thinking, and the talisman will be efficacious. All prayers to Heaven for establishing one's destiny must be made from a state of no thought and no worry to achieve resonance.

孟子论立命之学，而曰：‘夭寿不贰。’夫夭与寿，至贰者也。当其不动念时，孰为夭，孰为寿？

孟子谈到立命的道理时，说道：“短命和长寿其实没什么不同。但短命和长命，在一般人看来，是完全相反的意思，怎么会一样呢？但当你没有任何妄念的时候，什么是短命？什么又是长寿呢？

When Mencius discussed the doctrine of establishing one's destiny, he said: 'Early death and long life are the same.' Early death and long life are the most opposite things imaginable. But when you have no delusional thoughts, what is early death and what is long life?

细分之，丰歉不贰，然后可立贫富之命；穷通不贰，然后可立贵贱之命；夭寿不贰，然后可立生死之命。

分开来讲，丰盈和贫乏也没有什么不同，然后便可以立贫富的命。能把穷困和显达也看作没有什么不同，就可以立贵贱的命。要把短命和长寿看得没有什么不同，然后才能立生死的命。

Breaking it down further: when you see abundance and scarcity as the same, then you can establish your destiny regarding wealth and poverty; when you see hardship and success as the same, then you can establish your destiny regarding honor and lowliness; when you see early death and long life as the same, then you can establish your destiny regarding life and death.

人生世间，惟死生为重，曰夭寿，则一切顺逆皆该之矣。

人们活在世上，只有生死是最重要的，谈到短命与长寿，那么一个人所有的顺境和逆境都应该包含在里面了。”

In human life, nothing is more important than life and death. When we speak of early death and long life, all favorable and adverse circumstances are included within it."

至修身以俟之，乃积德祈天之事。

自己要时时刻刻修养德行，不要做半点罪恶的事情。至于改变命运，那是自己积德祈求上天的事情。

As for cultivating oneself and waiting for results, this is the work of accumulating merits and praying to Heaven.

曰修，则身有过恶，皆当治而去之；曰俟，则一毫觊觎，一毫将迎，皆当斩绝之矣。

说到修，如果自己的身、语、意三业有罪恶，要用正确的方法改正。讲到俟，如果有一丝一毫的非分之想，就要完全斩掉断绝。

'Cultivating' means that all faults and evils in one's body, speech and mind should be corrected and eliminated. 'Waiting' means that even the slightest covetous thought or calculating intention should be completely cut off.

到此地位，直造先天之境，即此便是实学。

如果做到了这种地步，便是直接达到了自己本身不动妄念的境界，这才是真正的学问。

When you reach this state, you directly attain the primordial state of no thought. This is true learning.

汝未能无心，但能持准提咒，无记无数，不令间断，持得纯熟，于持中不持，于不持中持。到得念头不动，则灵验矣。

你不能做到不动心的地步，但如果能够念诵准提咒，不要去记或数遍数，也不要间断。念到非常熟练的时候，口里在念，自己却不觉得自己在念；没有念的时候，心里不自觉还在念。等念咒达到心里没有什么杂念的程度，那么你所念的咒，就会灵验了。

You cannot yet reach the state of no mind, but if you can recite the Cundi Dharani without counting the number of times, without interruption, until you become so proficient that you are reciting without being aware of reciting, and not reciting yet still reciting, then when your thoughts no longer stir, the mantra will be efficacious.

余初号学海，是日改号了凡；盖悟立命之说，而不欲落凡夫窠臼也。从此而后，终日兢兢，便觉与前不同。

我刚开始的号为学海，这一天就改号为了凡。当我我领悟了立命的道理，不想与凡夫的陈旧思想一样。从此以后，每日都小心谨慎，觉得和从前的行为方式大不相同。

My original hao (style name) was Xuehai (Sea of Learning). On that day, I changed it to Liaofan (Transcending the Ordinary), because I had understood the doctrine of establishing one's destiny and did not want to remain trapped in the ways of ordinary people. From then on, I was cautious and vigilant every day, and felt completely different from before.

前日只是悠悠放任，到此自有战兢惕厉景象。在暗室屋漏中，常恐得罪天地鬼神。遇人憎我毁我，自能恬然容受。

以前无拘无束地放任自己，现在心里会自觉地小心谨慎，谨慎恭敬地拜佛，即使在昏暗的屋子里或是没有人的地方，也常常担心自己对天地鬼神不敬。遇到别人讨厌我、诽谤我的时候，也能够安然地接受。

Previously I had been carefree and indulgent, but now I naturally felt a sense of awe and caution. Even in dark rooms or private places, I always feared offending Heaven, Earth, ghosts and spirits. When others hated or slandered me, I could calmly accept it.

到明年，礼部考科举，孔先生算该第三，忽考第一，其言不验，而秋闱中式矣。

第二年，我去礼部考科举，按照孔先生推算的，我应该考第三名，结果竟然考了第一名，他的预言不灵验了。并且在秋天乡试中，我考中了举人。

The following year, I took the imperial examination at the Ministry of Rites. Mr. Kong had predicted I would rank third, but I unexpectedly came first. His prediction failed, and I also passed the provincial juren⁸ examination that autumn.
⁸ juren: the second degree in the imperial examination system

然行义未纯，检身多误：或见善而行之不勇，或救人而心常自疑；或身勉为善，而口有过言；或醒时操持，而醉后放逸。以过折功，日常虚度。

然而我做好事的目的并不单纯，自己反省后，依然有很多失误。有时候对于该做的好事，行为不够勇敢；有时候救济别人，心里还有疑虑；有时候做善事，嘴里却说了不该说的话；清醒的时候还能保持操守，但喝醉了酒后却又放纵自己。用自己的过失来折算自己的功劳，功过相抵，日子算是虚度了。

However, my practice of righteousness was not yet pure, and I made many mistakes in self-examination: sometimes I saw good to be done but lacked the courage to do it; sometimes I helped others but still had doubts in my heart; sometimes I forced myself to do good but spoke improperly; sometimes I maintained my conduct when sober but indulged myself when drunk. My faults offset my merits, and many days were wasted.

自己巳岁发愿，直至己卯岁，历十余年，而三千善行始完。

从己巳年向云谷禅师发誓要做三千件善事，一直到己卯年，经过了十多年，才把三千件善事做完。

From the Jisi year when I made my vow, until the Jimao year, more than ten years passed before I completed the three thousand good deeds.

时方从李渐庵入关，未及回向。庚辰南还，始请性空、慧空诸上人，就东塔禅堂回向。

那时我刚和李渐庵从关外回来，还没来得及把所做的三千件善事回向。到庚辰年回到了南方，才请了性空、慧空两位佛学大师，去东塔禅堂完成了回向的心愿。

At that time, I had just returned from beyond the passes with Li Jian'an and had not yet performed the dedication of merits. When I returned south in the Gengchen year, I finally invited Masters Xingkong and Huikong to perform the dedication at the East Pagoda Meditation Hall.

遂起求子愿，亦许行三千善事。辛巳，生男天启。

于是心里又起了求得子的心愿，也同样许发誓做三千件善事。辛巳年，果然得了一个男孩，取名叫天启。

I then made a vow to have a son, also promising to perform three thousand good deeds. In the Xinsi year, a son was born to me, whom I named Tianqi.

余行一事，随以笔记；汝母不能书，每行一事，辄用鹅毛管，印一朱圈于历日之上。或施食贫人，或买放生命，一日有多至十余圈者。

我每做一件善事，都随时用笔记录下来；你母亲不会写字，每做一件善事，就用鹅毛管印一个红圈在日历上。有时候给穷人送吃食，有时候买活的小动物放生，每天所做的善事最多可有十几件。

I recorded every good deed I did in writing. Your mother could not write, so for every good deed she did, she would dip a goose quill in cinnabar and stamp a red circle on the calendar. Sometimes we gave food to the poor, sometimes we bought and released living creatures—on some days there were as many as ten or more circles.

至癸未八月，三千之数已满，复请性空辈，就家庭回向。九月十三日，复起求中进士愿，许行善事一万条。丙戌登第，授宝坻知县。

到了癸未年的八月，发誓做的三千条善事已经做完。又请了性空和尚等，到家里做回向。到那年的九月十三日，我心里又有了做中进士的愿望，发誓做一万件善事。到了丙戌年，果然中了进士，后来便做了宝坻县的知县。

By the 8th lunar month of the Guiwei year, the three thousand good deeds had been completed, and I again invited Master Xingkong and others to perform the dedication at our home. On the 13th day of the 9th lunar month, I made another vow to pass the jinshi examination, promising to perform ten thousand good deeds. In the Bingxu year, I indeed passed the jinshi examination and was appointed magistrate of Baodi County.

余置空格一册，名曰《治心编》。晨起坐堂，家人携付门役，置案上，所行善恶，纤悉必记。夜则设桌于庭，效赵阅道焚香告帝。

我准备了一个空白的小册子，起名叫 “治心篇”。每天早晨在公堂审案的时候，让家人把这本册子交给看门的衙役，然后放在办公的桌案上。把我所做的善事和恶事，无论是多么小的事情，通通记录在上面。每天晚上便在在庭院中摆了桌子，效仿宋朝的铁面御史赵阅道，焚香祷告天帝。

I kept a blank notebook called Treatise on Governing the Mind. Every morning when I went to the court to hear cases, my family would give it to the gatekeeper to place on my desk. I recorded every good and bad deed I did, no matter how small. Each night, I would set up a table in the courtyard and, following the example of Zhao Yuedao (the incorruptible censor of the Song dynasty), burn incense and report my actions to the Emperor of Heaven.

汝母见所行不多，辄颦蹙曰：“我前在家，相助为善，故三千之数得完；今许一万，衙中无事可行，何时得圆满乎？”

你母亲看到我所做的善事不多，皱着眉头说：“我以前在家，帮着你做善事，所以你许下做三千件善事的心愿方做完。如今你许了做一万件善事，衙门中又没什么善事可做，什么时候才能完满呢？”

Your mother, seeing that I was not doing many good deeds, would frown and say: "Before, when I was at home, I helped you do good deeds, so we were able to complete the three thousand. Now you have promised ten thousand, but there are few good deeds to do in the yamen. When will you fulfill your vow?"

夜间偶梦见一神人，余言善事难完之故。神曰：“只减粮一节，万行俱完矣。”

我晚上睡觉，偶然梦见一位仙人，就将一万件善事难以做完的原因告诉了他。仙人说：“仅仅你当知县减免百姓钱粮这件事，就抵得上你做一万件善事了。”

One night I dreamed of a divine being, and I told him how difficult it was to complete the ten thousand good deeds. The god said: "Your act of reducing the grain tax alone has completed all ten thousand deeds."

盖宝坻之田，每亩二分三厘七毫。余为区处，减至一分四厘六毫，委有此事，心颇惊疑。

我所管辖宝坻县的田地，每亩本来要收银两分三厘七毫，我把当地百姓每亩田应缴的钱粮，减到了一分四厘六毫，确实有这件事，心里觉得惊讶和疑惑。

In Baodi County, the land tax had been 2 fen, 3 li and 7 hao of silver per mu. I had reduced it to 1 fen, 4 li and 6 hao. This was indeed true, and I felt both surprised and doubtful.

适幻余禅师自五台来，余以梦告之，且问此事宜信否？

恰好幻余禅师从五台山来到宝坻，我就把所做的梦告诉了他，并且问幻余禅师这个梦是否可以相信？

Just then, Master Huanyu came from Wutai Mountain. I told him about my dream and asked whether I should believe it.

师曰：“善心真切，即一行可当万善，况合县减粮，万民受福乎？” 吾即捐俸银，请其就五台山斋僧一万而回向之。

幻余禅师说：“只要你行善之心真诚恳切，那么一件善事就可以抵得上一万件善事。况且你减轻全县百姓的钱粮，全县的农民都因你而获福。” 我立刻捐出我所得的俸银，请幻余禅师帮我在五台山上设斋食，供养僧众一万人，并把斋僧的功德回向。

The master said: "When the heart of goodness is sincere and genuine, one deed can be equivalent to ten thousand good deeds. How much more so when you reduced the grain tax for the entire county, bringing blessings to all the people?" I immediately donated my official salary and asked him to offer vegetarian feasts to ten thousand monks at Wutai Mountain and dedicate the merits.

孔公算予五十三岁有厄，余未尝祈寿，是岁竟无恙，今六十九矣。

孔先生推算我五十三岁的时候会有灾难，我没有祈求长寿，当年也并没有什么灾祸，如今我已经六十九岁了。

Mr. Kong had predicted that I would have a calamity in my fifty-third year. I never prayed for longevity, yet that year passed without any misfortune. I am now sixty-nine years old.

《书》曰：“天难谌，命靡常。” 又云：“惟命不于常。”

《尚书》上说：“天道难以料定，命运不是固定不变的。” 又说：“命运不是一直不变的。”

The Book of History says: 'Heaven is difficult to trust; fate is not constant.' And again: 'Fate alone is not constant.'

皆非诳语。吾于是而知，凡称祸福自己求之者，乃圣贤之言。若谓祸福惟天所命，则世俗之论矣。

这些都不是骗人的话。我这才知道，凡是说祸福都是自己求来的言论，都是圣贤所谈的话。如果说祸福只有听从上天的安排，那便是世上庸俗之人所说的话。

These are not false words. From this I understand that the saying that fortune and misfortune are sought by oneself is the teaching of sages and worthies. To say that fortune and misfortune are solely determined by Heaven is the opinion of ordinary people.

汝之命，未知若何。即命当荣显，常作落寞想；即时当顺利，常作拂逆想；即眼前足食，常作贫窭想；即人相爱敬，常作恐惧想；即家世望重，常作卑下想；即学问颇优，常作浅陋想。

你未来的命运，不知道会是怎么样的。即便你的命运是荣耀显贵的，也要常常当作失意潦倒的时候来想。即便处于顺境中，也常当作身处逆境来想。即便是现在有足够的食物，也要经常当作贫穷饥饿的时候来想。即使身边的人喜爱敬重你，还是要经常当作恐惧来想。即使是家室世代名望很大，也要经常当作卑微想。即使自身的学问优秀，也要经常当作浅陋来想。

I do not know what your fate will be. Even if your fate is to be glorious and prominent, always think as if you were in obscurity; even when things are going smoothly, always think as if you were facing adversity; even when you have enough to eat, always think as if you were poor; even when people love and respect you, always think with fear and caution; even when your family has a great reputation, always think with humility; even when your learning is excellent, always think as if you were ignorant.

远思扬祖宗之德，近思盖父母之愆；上思报国之恩，下思造家之福；外思济人之急，内思闲己之邪。

从长远来讲，要想着弘扬先祖流传下来的美德；从近处来讲，要想着弥补父母的过失。从高处讲，要想着报答国家的恩惠，从低处讲，要想着为家人造福。对外要想着救济别人的难处，对内要想着压制自己的邪念。

In the long term, think of promoting the virtues of your ancestors; in the immediate term, think of making amends for your parents' faults. Above, think of repaying the country's kindness; below, think of bringing blessings to your family. Externally, think of relieving others' emergencies; internally, think of restraining your own evil thoughts.

务要日日知非，日日改过；一日不知非，即一日安于自是；一日无过可改，即一日无步可进；天下聪明俊秀不少，所以德不加修，业不加广者，只为 “因循” 二字，耽阁一生。

一定要每日反省自己的过失，改掉自己的不足。一天不知道自己的过错，便一天沉浸于自以为是中；一天没有错误可以改正，就一天都无法进步。天下才智杰出的人很多，但他们不提升自己的品德，不拓宽自己的事业，只是因为 “因循” 两个字，整天闲散疏懒，耽误了自己的一生。

You must recognize your faults every day and correct them every day. One day without recognizing your faults is one day of complacency; one day without faults to correct is one day without progress. There are many intelligent and talented people in the world, but the reason their virtue does not improve and their achievements do not grow is simply because of the word 'procrastination'—they waste their entire lives away.

云谷禅师所授立命之说，乃至精至邃，至真至正之理，其熟玩而勉行之，毋自旷也。

云谷禅师所传授给我的立命的道理，最为精辟深邃、最为真切正确，你一定要认真钻研、努力施行，千万不要荒废。

The doctrine of establishing one's destiny taught by Master Yunghui is the most profound, true and correct principle. You must study it carefully and practice it diligently, never wasting your life.

春秋诸大夫，见人言动，亿而谈其祸福，靡不验者，左国诸记可观也。

春秋时期，各国官吏来往频繁，他们观察一个人的语言、行为，然后就能推测出这个人所要遭受的吉凶祸福，他们所说的话没有不灵验的。这些事情在《左传》《国语》中都有记载可查。

During the Spring and Autumn period, the various ministers and grand officials, by observing people's words and actions, could predict their fortunes and misfortunes, and their predictions never failed to come true. These events are recorded in the Zuo Zhuan and Guoyu for all to see.

大都吉凶之兆，萌乎心而动乎四体，其过于厚者常获福，过于薄者常近祸，俗眼多翳，谓有未定而不可测者。

大多数时候，一个人吉凶祸福的征兆，往往萌发于他的内心，表现在他的行为上。那些厚道的人常常能获得福报，刻薄的人常常会招致祸患。凡夫俗子才学浅陋，无法识得吉凶祸福，就如同那些得了眼翳的病人一样看不真切，说祸福是不确定的，无法预测到。

Generally speaking, the omens of good and bad fortune sprout in the heart and manifest in the body. Those who are excessively kind often receive blessings, while those who are excessively mean often draw misfortune. Ordinary people, their eyes clouded by ignorance, say that fortune is uncertain and unpredictable.

至诚合天，福之将至，观其善而必先知之矣。祸之将至，观其不善而必先知之矣。今欲获福而远祸，未论行善，先须改过。

以至诚之心待人，是符合天道的。福报将要来到的时候，观察他的善行就能预先知道。灾祸将要到来的时候，观察他的恶行也能够推测到。如今想获得福报而远离灾祸，先不谈做善事，必须先改掉自己所犯的过错。

Perfect sincerity aligns with Heaven. When blessings are about to come, one can know in advance by observing a person's good deeds; when misfortunes are about to come, one can know in advance by observing their bad deeds. Now, if you wish to obtain blessings and avoid misfortunes, before speaking of doing good deeds, you must first correct your faults.

但改过者，第一，要发耻心。

改正过失的方法，首先要有羞耻心。

For correcting faults, first, you must develop a sense of shame.

思古之圣贤，与我同为丈夫，彼何以百世可师？我何以一身瓦裂？

想想古时候的圣贤之人，和我都是大丈夫男子汉，为什么他们能成为后世人的榜样？我为什么就一事无成，甚至声名狼藉呢？

Think: the ancient sages and worthies were men just like me. Why have they become models for a hundred generations? Why have I achieved nothing and even brought disgrace upon myself?

耽染尘情，私行不义，谓人不知，傲然无愧，将日沦于禽兽而不自知矣；世之可羞可耻者，莫大乎此。

那是因为沉溺于世俗的欲望，私下做过不合乎仁义道德的事情，以为别人都不知道，还表现出一副傲慢的样子，丝毫没有羞愧之心，每天都继续沉沦下去，慢慢就变成了卑劣无耻的人，自己还不知道；世界上没有比这个更羞愧、更可耻的事情了。

It is because I have indulged in worldly desires, committed unrighteous acts in private, thought no one would know, and been proud and unashamed, sinking lower and lower into the state of a beast without realizing it. Nothing in the world is more shameful than this.

孟子曰：耻之于人大矣。以其得之则圣贤，失之则禽兽耳。此改过之要机也。

孟子曾说：“知耻对于一个人的意义非常重大。” 一个人有羞耻心，便可以成为圣贤，若没有羞耻心，就跟禽兽没什么两样了。这就是改正过失的重要秘诀。

Mencius said: 'Shame is of great importance to a person.' For with it, one can become a sage or worthy; without it, one is no different from a beast. This is the key to correcting faults.

第二，要发畏心。

第二，要有敬畏之心。

Second, you must develop a sense of awe and fear.

天地在上，鬼神难欺，吾虽过在隐微，而天地鬼神，实鉴临之，重则降之百殃，轻则损其现福，吾何可以不惧？

头上有天地鬼神随时监察我们的行为，他们是不可能被欺骗的。我犯的过错虽然隐蔽，不容易显露出来，但天地鬼神却看得一清二楚。如果我犯下的错误非常重大，便会遭受很多灾祸，如果罪过很轻，也会折损现在的福报，我怎么可能不惧怕呢？

Heaven and Earth are above, and ghosts and spirits cannot be deceived. Even though my faults may be hidden and subtle, Heaven, Earth, ghosts and spirits see them clearly. For serious faults, they will send down a hundred calamities; for minor ones, they will diminish my present blessings. How can I not fear?

不惟是也。闲居之地，指视昭然；吾虽掩之甚密，文之甚巧，而肺肝早露，终难自欺；被人觑破，不值一文矣，乌得不懔懔？

不止如此。即使在避开别人独自居住的地方，自己的行为举止，也能够被神明看得明明白白。虽然掩饰得十分巧妙，但内心的想法也全都会显露出来，最终还是无法自欺欺人。如果被人看破，就更加一文不值，我怎么可能不怀着一颗敬畏之心呢？

Moreover, even in private, my every action is clearly seen. No matter how carefully I hide them or how cleverly I cover them up, my innermost thoughts are already exposed, and in the end I cannot deceive myself. If others see through me, I am worth nothing. How can I not be trembling with awe?

不惟是也。一息尚存，弥天之恶，犹可悔改；古人有一生作恶，临死悔悟，发一善念，遂得善终者。

不只是如此。只要还有一口气在，就算是犯了滔天之罪，尚且可以悔改。古人有的做了一辈子的坏事，临终之时有所觉悟，心中萌发一丝善念，最终也能得到善终的果报。

Furthermore, as long as there is breath in one's body, even the most heinous crimes can still be repented. There were ancient people who did evil all their lives, but at the moment of death they repented, gave rise to a single good thought, and thus died a good death.

谓一念猛厉，足以涤百年之恶也。譬如千年幽谷，一灯才照，则千年之暗俱除。

这就是说，内心一个善意念头的勇猛刚烈，足以洗刷一生的恶行。就像千年的幽暗山谷，只需要一盏明灯照射，几千年以来的黑暗都会被消除。

This means that a single fierce and resolute good thought is enough to wash away a hundred years of evil. Just as a single lamp, when brought into a dark valley that has been in darkness for a thousand years, can dispel all that thousand years of darkness.

故过不论久近，惟以改为贵。

所以无论什么时候犯下的过错，只有知错能改，才是最可贵的。

Therefore, no matter how old or recent a fault may be, the most precious thing is to correct it.

但尘世无常，肉身易殒，一息不属，欲改无由矣。

但人间世事无常，没有永恒不变的事物，我们的肉体也容易消亡，一旦停止呼吸，身体就不再属于我，想要改掉自己的过失，也没有办法了。

But the world is impermanent, and the physical body easily perishes. Once breath leaves the body, there is no way to correct one's faults.

明则千百年担负恶名，虽孝子慈孙，不能洗涤；幽则千百劫沉沦狱报，虽圣贤佛菩萨，不能援引。乌得不畏？

在阳间的报应，就是背负千百年的骂名，即使是有孝顺善良的子孙，也不能洗刷所犯下的罪过。在阴间的报应是，将受到千百年的劫数，沉沦在地狱里受到应有的惩罚。即使是圣贤的佛祖菩萨，也无法施以援手。怎么让人不畏惧呢？

In the visible world, you will bear a bad name for hundreds and thousands of years, which even filial sons and loving grandsons cannot wash away. In the invisible world, you will sink into hell for countless kalpas⁹, and even sages, Buddhas and Bodhisattvas cannot rescue you. How can one not fear?
⁹ kalpa: a vast period of time in Buddhist cosmology

第三，须发勇心。

第三，要有勇猛的心。

Third, you must develop a courageous heart.

人不改过，多是因循退缩；吾须奋然振作，不用迟疑，不烦等待。小者如芒刺在肉，速与抉剔；大者如毒蛇啮指，速与斩除，无丝毫凝滞，此风雷之所以为益也。

人们没有改掉过错，大多是因为在罪过面前徘徊退缩，我们必须奋发向前，不能迟疑，不能急躁，耐心改过。小的罪过，如同针芒扎在身体上一样，要快速剔除；大的罪过就如同毒蛇咬到手指一般，要迅速斩断，不能有半点儿犹豫停滞，这就是《易经》中风雷之所以构成益卦的原因。

People fail to correct their faults mostly because of procrastination and 退缩. We must rouse ourselves to action, without hesitation or delay. For small faults, like a thorn in the flesh, remove them quickly; for great faults, like a poisonous snake biting your finger, cut it off immediately without the slightest hesitation. This is why the Book of Changes says that wind and thunder form the hexagram of Benefit.

具是三心，则有过斯改，如春冰遇日，何患不消乎？

如果羞耻心、敬畏心、勇猛心都具备了，那么有过错就会及时改掉，如同春天的冰雪遇到太阳一样，还担心不能消除吗？

If you possess these three hearts—shame, awe and courage—then any fault you have will be corrected, like spring ice meeting the sun—what worry is there that it will not melt away?

然人之过，有从事上改者，有从理上改者，有从心上改者；工夫不同，效验亦异。

然而人们所犯的过错，有的人从做错的事实本身改正，有的人从认识的道理中去改正，有人的从自己的内心改正，每个人所付出的努力不同，所收获的效果也不同。

However, people correct their faults in different ways: some correct them in their actions, some in their understanding of principles, and some in their hearts. The effort required is different, and so are the results.

如前日杀生，今戒不杀；前日怒詈，今戒不怒；此就其事而改之者也。

比如以前杀生，现在不再犯戒杀生了；以前生气责骂别人，如今也都控制怒气。这就是将所犯的过错事实本身改正过来。

For example, if you used to kill living creatures and now you refrain from killing; if you used to get angry and scold others and now you control your anger—this is correcting faults in your actions.

强制于外，其难百倍，且病根终在，东灭西生，非究竟廓然之道也。

从事实本身上去改过，那是通过外部力量的限制来改过，这样改过的难度很大，而且病根也无法消除。即便是这里改掉了，那里也会重复出现，不是从根本上改过的办法。

Forcing oneself externally is a hundred times more difficult, and the root cause of the fault remains. It will be extinguished in one place only to arise in another. This is not the ultimate and thorough way of correction.

善改过者，未禁其事，先明其理；如过在杀生，即思曰：上帝好生，物皆恋命，杀彼养己，岂能自安？且彼之杀也，既受屠割，复入鼎镬，种种痛苦，彻入骨髓；己之养也，珍膏罗列，食过即空，疏食菜羹，尽可充腹，何必戕彼之生，损己之福哉？又思血气之属，皆含灵知，既有灵知，皆我一体；纵不能躬修至德，使之尊我亲我，岂可日戕物命，使之仇我憾我于无穷也？一思及此，将有对食痛心，不能下咽者矣。

善于改正自己过错的人，并不是从事实本身上去改，而要先明白自己做错的道理。譬如想改杀生的过错，就要想：上天有好生之德，世间万物都眷恋自己的生命，杀害别的生命来养活自己，如何能安心呢？况且当牲畜被宰杀时，既要受到宰割之痛，还要再忍受被锅鼎烧煮的痛苦，这些所有的痛苦，深深地穿透到骨髓里面。为了滋养自己的生命，尽情地享受各种珍贵肥美的食物，但吃过这些美味以后，也都化为乌有，一切都是空的。吃一些素食菜羹，也能充饥止渴，为什么非要残害动物的生命来充饥，去损害自己的福报呢？再仔细想想，凡是有血肉、有气息之类的生命，它们都具有灵气和感觉，和我们人类一样。纵使我们不能培养出至高的德行，使它们尊敬我们，亲近我们，又怎么能杀害它们的生命，让它们无穷无尽地怨恨我们呢？一想到这里，看到饭桌上的血肉之食，就觉得十分痛心，吃到嘴里的食物便无法下咽。

Those who are good at correcting faults do not first prohibit the action, but first understand the principle behind it. For example, if your fault is killing living creatures, think: Heaven cherishes all life, and all beings love their lives. Killing others to nourish yourself—how can you be at peace? Moreover, when they are killed, they first suffer the pain of being butchered and cut, then the agony of being boiled in pots and cauldrons—suffering that penetrates to the very marrow. As for your own nourishment, all those delicacies are gone as soon as you eat them. Vegetables and grain soup are enough to fill your stomach. Why must you take their lives to harm your own blessings? Furthermore, think: all beings with blood and breath possess consciousness. Since they have consciousness, they are all part of the same whole as I am. Even if I cannot cultivate supreme virtue to make them respect and love me, how can I daily take their lives, making them hate and resent me forever? When you think of this, you will feel such pain at the sight of meat on the table that you will not be able to swallow it.

如前日好怒，必思曰：人有不及，情所宜矜；悖理相干，于我何与？本无可怒者。又思天下无自是之豪杰，亦无尤人之学问；行有不得，皆己之德未修，感未至也。吾悉以自反，则谤毁之来，皆磨炼玉成之地；我将欢然受赐，何怒之有？

譬如以前喜欢生气，就要想：每个人都有不足之处，从情理上来说，这都是可以原谅和同情的；倘若别人有悖于常理，不小心冒犯了我，那是他自己的过失，跟我有什么关系呢？本就没有什么好生气的。又想到天下没有自以为是的英雄豪杰，也没有使人心生怨恨的学问，如果有无法称心如意的事情，都因为自己的德行修养不够，还没有做到能够感动上天的地步。所以应该自我反省，别人对我的诽谤和诋毁，都是对人生的磨炼，应该愉快地接受这些赐教，有什么好生气的呢？

If you used to get angry easily, think: everyone has shortcomings, and it is only right to sympathize with them. If someone acts unreasonably and offends me, what has that to do with me? There is fundamentally nothing to be angry about. Furthermore, think: there are no heroes who are always right, and no learning that makes people blame others. When things do not go as I wish, it is because my virtue is not yet cultivated and my influence has not yet reached others. If I always reflect on myself, then all slander and defamation become opportunities for me to be tempered and perfected. I will gladly accept these gifts—what anger is there?

又闻谤而不怒，虽谗焰薰天，如举火焚空，终将自息；闻谤而怒，虽巧心力辩，如春蚕作茧，自取缠绵；怒不惟无益，且有害也。其馀种种过恶，皆当据理思之。此理既明，过将自止。

听到诽谤的话而不生气，即便那些诋毁我的坏话像火焰熏天一样，就如举着火把朝天，焚烧着天空，最终也会自己熄灭一样。听到别人诽谤而感到生气，倘若花尽心思努力为自己辩解，就如同春蚕吐丝作茧，反而束缚自己。况且生气不仅没有好处，反而有巨大的危害。其他的各种过错和罪恶，都应该根据正确的道理来思考。如果明白这个道理，过错自然就会停止。

Moreover, if you hear slander and do not get angry, even if the flames of slander reach the sky, it is like holding a fire to burn the air—it will eventually extinguish itself. If you hear slander and get angry, even if you argue cleverly and hard, it is like a silkworm spinning a cocoon—you only entangle yourself. Anger is not only useless, but also harmful. All other faults and vices should be thought about in this way according to reason. Once this principle is understood, faults will naturally cease.

何谓从心而改？过有千端，惟心所造；吾心不动，过安从生？

什么叫从内心改掉过错呢？人们犯错有千万种原因，都是从自己的内心产生的。如果我们的心不动任何念头，那么又怎么产生过错呢？

What does it mean to correct faults from the heart? There are thousands of different faults, but all are created by the mind. If my mind does not stir, how can faults arise?

学者于好色，好名，好货，好怒，种种诸过，不必逐类寻求；但当一心为善，正念现前，邪念自然污染不上。如太阳当空，魍魉潜消，此精一之真传也。

追求学问的人明白对于爱好美色、喜爱名利、贪爱财物、喜欢发怒等种种过错，不需要专门寻找改过的方法，只要能够一心向善，保持自己正直的观念和品德，自然不会被邪念所影响。就像炽热的太阳悬挂在天空，所有山精妖怪都会消失不见一样，这便是改过最精华、专一的诀窍。

For those who seek learning, regarding all kinds of faults such as lust for beauty, love of fame, greed for wealth, and anger, there is no need to seek methods to correct each one individually. Just focus single-mindedly on doing good, and when right thoughts are present, evil thoughts will naturally not be able to contaminate you. Like the sun shining in the sky, all demons and ghosts will quietly disappear. This is the essential and unified true teaching.

过由心造，亦由心改，如斩毒树，直断其根，奚必枝枝而伐，叶叶而摘哉？

过错是由自己的内心所产生的，也应该从内心来改正。就如同要斩除一颗毒树，要直接砍断根部，有什么必要一根枝条一根枝条地砍伐，一片叶子一片叶子地摘除呢？

Faults are created by the mind, and they must also be corrected by the mind. It is like cutting down a poisonous tree—you must cut straight through its roots. Why bother cutting off each branch and plucking each leaf one by one?

大抵最上者治心，当下清净；才动即觉，觉之即无；苟未能然，须明理以遣之；又未能然，须随事以禁之；以上事而兼行下功，未为失策。执下而昧上，则拙矣。

大概最高明的改过方法，就是从自己的内心改正过错，当时就能使内心变得清静。心中出现了一个恶念，立刻就能察觉出来，察觉之后便立即打消这个念头。如果做不到这种境界，就必须明白其中的道理，以此来打消自己邪恶的念头。如果这样也做不到，那就必须在做恶事时，用强制的手段禁止自己犯错。用高明的从心止恶的方式，再加上理解改过的道理和禁止自己作恶这两种不高明的方式，也可以说是一个好办法。如果只知道不高明的办法，而对上乘的方法不清楚，那便是愚蠢的。

Generally speaking, the highest method is to govern the mind, achieving purity immediately. As soon as a thought stirs, you become aware of it, and upon awareness, it disappears. If you cannot do this, you must understand the principles to dispel evil thoughts. If you still cannot do this, you must prohibit yourself from doing evil deeds as they arise. Practicing the lower methods while also pursuing the higher is not a bad strategy. But to cling to the lower methods and be ignorant of the higher is foolish.

顾发愿改过，明须良朋提醒，幽须鬼神证明；一心忏悔，昼夜不懈，经一七，二七，以至一月，二月，三月，必有效验。

于是发愿改过，外在需要贤良之友的监督提醒，内在需要鬼神的监察来作证明。一心一意虔心悔过，日夜都不能懈怠，经过七天、十四天，甚至一个月，两个月，三个月，一定会有效果和验证。

When you vow to correct your faults, outwardly you need good friends to remind you, and inwardly you need ghosts and spirits to bear witness. With single-minded repentance, day and night without slack, after seven days, fourteen days, even one month, two months, three months, there will surely be signs of effectiveness.

或觉心神恬旷；或觉智慧顿开；或处冗沓而触念皆通；或遇怨仇而回嗔作喜；或梦吐黑物；或梦往圣先贤，提携接引；或梦飞步太虚；或梦幢幡宝盖，种种胜事，皆过消罪灭之象也。然不得执此自高，画而不进。

有时候会觉得心神淡泊旷达，有时候觉得智慧顿悟，有时候身处繁杂的事情当中，所有想法也都清楚明白。有时候遇到从前的冤家仇人，竟也能转为喜，有时候梦见将肚子里的污秽之物全吐了出来，或者会梦见古圣先贤对自己进行提携和引导。有时候梦见太虚漫步，有时候梦见庄严的旗帜伞盖，这些种种美好的事物，都是罪过消除的象征。但也不可因此自满，而不求再进。

You may feel your mind becoming peaceful and expansive; you may feel your wisdom suddenly opening; you may find that even in the midst of tedious affairs, all your thoughts are clear and connected; you may meet old enemies and turn anger into joy; you may dream of spitting out black substances; you may dream of ancient sages and worthies guiding and helping you; you may dream of flying through the void; you may dream of banners and canopies of jewels—all these wonderful things are signs that your faults are being eliminated and your sins erased. However, you must not become arrogant because of this and stop progressing.

昔蘧伯玉当二十岁时，已觉前日之非而尽改之矣。至二十一岁，乃知前之所改，未尽也；及二十二岁，回视二十一岁，犹在梦中，岁复一岁，递递改之，行年五十，而犹知四十九年之非，古人改过之学如此。

从前卫国贤大夫蘧伯玉二十岁时，就已经能够察觉从前的错误，并且全部改正。到了二十一岁，才知道以前的过错未完全改掉。到他二十二岁，回头查看二十一岁时自己所做的事，好像还在梦中一样，年复一年，不断地改正过失。等他到了五十岁的时候，仍然还清楚自己四十九岁那年尚未改正的过失，古人改过的态度就是如此。

In ancient times, when Qu Boyu (a virtuous minister of Wei) was twenty years old, he had already recognized all his previous faults and corrected them completely. By the time he was twenty-one, he realized that the corrections he had made the previous year were not thorough. When he was twenty-two, looking back at his twenty-one-year-old self, he felt as if he had been in a dream. Year after year, he continued to correct his faults. When he reached fifty, he still recognized the faults he had had at forty-nine. Such was the ancient learning of correcting faults.

吾辈身为凡流，过恶猬集，而回思往事，常若不见其有过者，心粗而眼翳也。

我们这种凡夫俗子，做过的恶事太多，当我们回想往事，常常看不见自己做过的错事，粗心大意，就像得了眼翳一样看不清楚自己的过失。

We ordinary people have faults and vices as numerous as the spines on a hedgehog, yet when we look back on our past, we often cannot see our own mistakes—this is because our minds are coarse and our eyes are clouded.

然人之过恶深重者，亦有效验：或心神昏塞，转头即忘；或无事而常烦恼；或见君子而赧然消沮；或闻正论而不乐；或施惠而人反怨；或夜梦颠倒，甚则妄言失志；皆作孽之相也，苟一类此，即须奋发，舍旧图新，幸勿自误。

然而凡是罪孽深重的人，也会有一些征兆：有的人心神昏庸闭塞，失志健忘；有的人即便无事也时常烦恼；有的人遇见品德高尚的人却显出羞愧、沮丧的样子；有的人听到圣贤之道却不高兴；有的人施加恩惠给别人，反遭受别人的抱怨；有的人夜里会做一些颠倒是非的噩梦，更有甚者因此语无伦次，精神失常，这些都是过去造的罪孽所造成的现象。如果出现这一类的情况，应当振作精神，舍弃过去不好的行为，改过自新，不要耽误了自己的前程。

However, those with deep and serious faults also have signs: some are mentally dull and forgetful, forgetting things as soon as they turn their heads; some are constantly troubled for no reason; some feel ashamed and dejected when they see a virtuous person; some are unhappy when they hear righteous teachings; some do favors for others only to be resented in return; some have confused and disturbing dreams at night, and in severe cases, they speak deliriously and lose their senses. All these are signs of having committed evil deeds. If you experience any of these, you must rouse yourself, abandon the old and embrace the new, and do not ruin your own life.

易曰：“积善之家，必有馀庆。”

《易经》上说：“经常积德行善的家庭，定会有很多福分和喜庆的事。”

The Book of Changes says: "A family that accumulates good deeds will surely have abundant blessings."

昔颜氏将以女妻叔梁纥，而历叙其祖宗积德之长，逆知其子孙必有兴者。

古时候颜氏把女儿嫁给了孔子的父亲叔梁纥，只是因为听闻他的先祖曾经积德行善，从而预言他的子孙中一定有出人头地的人。

In ancient times, when the Yan family was going to marry their daughter to Shuliang He (Confucius' father), they recounted at length the long history of virtue accumulated by his ancestors, and predicted that his descendants would surely prosper.

孔子称舜之大孝，曰：“宗庙飨之，子孙保之”，

孔子也称赞舜的孝顺，说：“舜将来会在宗庙得到子孙们庙的祭祀，子孙也会兴旺的。”

Confucius praised Shun's great filial piety, saying: "He will be sacrificed to in the ancestral temple, and his descendants will preserve his legacy."

皆至论也。试以往事徵之。

以上的论断都是正确的。可以试着用古代的事情来证明。

These are all profound truths. Let us verify them with past events.

杨少师荣，建宁人。世以济渡为生。

建宁人少师杨荣，祖辈都以摆渡为生。

Yang Rong, who held the title of Grand Preceptor, was from Jianning. His ancestors made their living by ferrying people across rivers.

久雨溪涨，横流冲毁民居，溺死者顺流而下，他舟皆捞取货物，独少师曾祖及祖，惟救人，而货物一无所取，乡人嗤其愚。

有一次，连续多日的大雨导致河水上涨，洪水冲毁了房屋，有人被淹死后顺流而下。其他船只都忙于打捞从上游漂来的货物，只有杨荣的曾祖父和祖父在救助落水的人，没有捞取任何货物。同乡的人都嘲笑他们愚蠢。

Once, after prolonged rain, the streams overflowed, and the rushing waters destroyed houses. The bodies of those who drowned floated downstream. While other boats were busy salvaging goods, only Yang Rong's great-grandfather and grandfather saved people, taking no goods at all. The villagers mocked them for being foolish.

逮少师父生，家渐裕，有神人化为道者，语之曰：“汝祖父有阴功，子孙当贵显，宜葬某地。” 遂依其所指而窆之，即今白兔坟也。

等到杨荣的父亲出生时，他们家逐渐富裕起来。有一位神仙化身成老道士对杨荣的父亲说：“你的祖父和父亲积德行善，有阴功，子孙将来必定尊贵显赫。应该将他们葬在某个地方。” 杨荣的父亲按照老神仙的指示将曾祖父和祖父安葬在现在的白兔坟。

When Yang Rong's father was born, the family gradually became prosperous. A divine being transformed into a Taoist priest and said to him: "Your grandfather and father have accumulated hidden merits. Your descendants will be noble and prominent. You should bury them in such-and-such a place." He followed the priest's instructions and buried them there—the place now known as White Rabbit Grave.

后生少师，弱冠登第，位至三公，加曾祖，祖，父，如其官。子孙贵盛，至今尚多贤者。

后来，杨荣的父亲生了杨荣。杨荣二十岁时考中进士，后来官至三公。他的曾祖父、祖父和父亲也都被追封与他同等的官职。子孙们也都显赫兴盛，至今仍有许多贤能之人。

Later, Yang Rong was born. He passed the jinshi examination at the age of twenty and eventually rose to the rank of one of the Three Dukes¹⁰. His great-grandfather, grandfather and father were all posthumously awarded the same official rank as him. His descendants have been noble and prosperous, and to this day there are still many virtuous people among them.
¹⁰ Three Dukes: the highest-ranking officials in ancient China

鄞人杨自惩，初为县吏，存心仁厚，守法公平。

浙江鄞县人杨自惩，起初只是县衙的一名小官吏。他宅心仁厚，为人守法公平，铁面无私。

Yang Zicheng, from Yin County, initially worked as a county clerk. He was kind-hearted, law-abiding and fair.

时县宰严肃，偶挞一囚，血流满前，而怒犹未息，杨跪而宽解之。

有一次，县令鞭打一个犯了罪的人，打得那人满脸是血后，县令依旧怒不可遏。杨自惩见到这种情况就跪下劝解县令不要再生气了。

Once, the county magistrate, who was strict and severe, flogged a prisoner until blood flowed all over the ground, yet his anger was still not appeased. Yang Zicheng knelt down and pleaded with him to calm down.

宰曰：“怎奈此人越法悖理，不由人不怒。”

县令说：“这个人干了违法犯罪的事情，怎么让人不愤怒？”

The magistrate said: "How can I not be angry when this person has broken the law and acted against reason?"

自惩叩首曰：“上失其道，民散久矣，如得其情，哀矜勿喜；喜且不可，而况怒乎？”

杨自惩一边磕头一边说：“朝廷已没有道义、公理可言，政治一片黑暗、贪污、腐败，人心早已经失散。审问犯人要是审出真实情况，应该替他们伤心，可怜他们的不明事理，不应该因为审出了案情就高兴。高兴都不可，更何况是生气发怒呢？”

Yang Zicheng kowtowed and said: "The rulers have lost the Way, and the people have been scattered for a long time. When you learn the truth of their crimes, you should feel compassion for them, not joy. If even joy is inappropriate, how much more so anger?"

宰为之霁颜。

县令听了杨自惩的话后，觉得非常有道理，慢慢平息了怒气，变得和颜悦色。

The magistrate's anger melted away at these words.

家甚贫，馈遗一无所取，遇囚人乏粮，常多方以济之。

杨自惩家境贫困，但从不贪图别人的财物，每次遇到缺少粮食的囚犯，他总会设法救济他们。

His family was very poor, but he never accepted any gifts or bribes. Whenever prisoners lacked food, he would always find ways to help them.

一日，有新囚数人待哺，家又缺米；给囚则家人无食；自顾则囚人堪悯；与其妇商之。

有一天，又有许多新来的囚犯没有粮食吃，正在挨饿。杨自惩家中也没有多少存粮，如果把粮食给新来的囚犯们吃，自己和家人就没有粮食吃；如果把粮食留给自己，又觉得囚犯们实在可怜。于是，杨自惩和妻子商量。

One day, several new prisoners were starving, but his family had no rice left. If he gave the rice to the prisoners, his own family would have nothing to eat; if he kept it for himself, the prisoners would suffer terribly. He discussed this with his wife.

妇曰：“囚从何来？”

妻子问他：“那些囚犯是从哪里来的？”

His wife asked: "Where did the prisoners come from?"

曰：“自杭而来。沿路忍饥，菜色可掬。”

杨自惩回答：“是从杭州来的，一路上都挨饿，现在面如菜色。”

He replied: "They came from Hangzhou. They have been hungry all the way, and their faces are green with starvation."

因撤己之米，煮粥以食囚。后生二子，长曰守陈，次曰守址，为南北吏部侍郎；长孙为刑部侍郎；次孙为四川廉宪，又俱为名臣；今楚亭，德政，亦其裔也。

于是，夫妻二人便把自己吃的米煮成粥送给那些囚犯吃。后来，他们生了两个儿子，大儿子叫杨守陈，二儿子叫杨守址，两人都做到了南北吏部侍郎的位置。他们的大孙子也成为了刑部侍郎，二孙子则成为了四川廉访使，都是一代名臣。现在的名人楚亭和德政，也都是杨自惩的后代。

So they took their own rice, cooked it into porridge, and fed the prisoners. Later, they had two sons: the elder named Shouchen and the younger named Shouzhi, both of whom became Vice Ministers of Personnel in the southern and northern capitals. Their eldest grandson became Vice Minister of Justice, and their second grandson became the Judicial Commissioner of Sichuan—all were famous ministers. Even today, Chuting and Dezheng are among their descendants.

昔正统间，邓茂七倡乱于福建，士民从贼者甚众；朝廷起鄞县张都宪楷南征，以计擒贼，后委布政司谢都事，搜杀东路贼党；谢求贼中党附册籍，凡不附贼者，密授以白布小旗，约兵至日，插旗门首，戒军兵无妄杀，全活万人；后谢之子迁，中状元，为宰辅；孙丕，复中探花。

从前明英宗正统年间，有一个名叫邓茂七的人在福建带头造反，许多读书人和百姓都跟随他起义。朝廷于是命令曾任都宪的鄞县人张楷前往福建剿灭反贼，张楷用计抓住了反贼头领邓茂七。随后，张楷派福建本地的谢都事去搜捕残余的乱党，找到后就地格杀。谢都事不愿滥杀无辜，于是设法找到了反贼的名册，凡是未在名册上留下姓名的，他便暗中发给他们一个白布小旗，并约定在大军到来时将旗子插在门口，以此禁止士兵乱杀无辜。最终，他通过这种方式保住了一万多人的性命。后来，谢都事的儿子谢迁在科举中考中了状元，官至内阁首辅；他的孙子谢丕也考中了探花。

During the Zhengtong reign of the Ming Dynasty, Deng Maoqi led a rebellion in Fujian, and many scholars and common people joined him. The court appointed Zhang Kai, a Censor-in-Chief from Yin County, to lead the southern campaign. He captured the rebel leader by strategy, and then appointed Xie, a Provincial Administration Commissioner, to search out and kill the rebel remnants in the eastern route. Xie obtained the register of rebel followers, and to those whose names were not on it, he secretly gave small white cloth flags. He arranged that when the army arrived, those who put the flag above their door would be spared, and he ordered the soldiers not to kill indiscriminately. In this way, he saved the lives of more than ten thousand people. Later, Xie's son Xie Qian became the top scholar (zhuangyuan) in the imperial examination and served as Grand Secretary; his grandson Xie Pi also became the third-ranked scholar (tanhua).

莆田林氏，先世有老母好善，常作粉团施人，求取即与之，无倦色；一仙化为道人，每旦索食六七团。母日日与之，终三年如一日，乃知其诚也。

在福建莆田一个姓林的家族里，祖辈中有一位老太太非常喜欢行善。她经常制作粉团送给贫困的人吃，只要有人来要，她就立刻给予，从不厌烦。有一天，一个仙人化身为道士，每天向她索要六七个粉团。林老太太每天都给他，连续三年从未间断，可见林老太太是真心行善。

In the Lin family of Putian, there was an old grandmother in the ancestral line who loved doing good deeds. She often made rice dumplings to give to the poor, giving them to anyone who asked without ever showing weariness. A divine being transformed into a Taoist priest and came every morning to ask for six or seven dumplings. The old woman gave them to him every day, for three whole years without fail, showing the sincerity of her goodness.

因谓之曰：“吾食汝三年粉团，何以报汝？府后有一地，葬之，子孙官爵，有一升麻子之数。”

于是，老神仙对她说：“我免费吃你的粉团已经三年了，应该如何报答你呢？你们家后面有一块地，你去世后葬在那里，子孙后代中能做官的人将多如一升芝麻粒。”

The priest then said to her: "I have eaten your rice dumplings for three years. How can I repay you? There is a piece of land behind your mansion. If you are buried there, the number of your descendants who will hold official positions will be as many as the seeds in a sheng of sesame."

其子依所点葬之，初世即有九人登第，累代簪缨甚盛，福建有无林不开榜之谣。

林老太太的儿子按照老神仙的指示将她安葬在那里，结果第一代中就有九人考中进士，之后的每一代都有许多人担任高官显贵之职。福建有 “无林不开榜” 的民谣。

Her son buried her in the place indicated. In the very first generation after her death, nine members of the family passed the jinshi examination. For generations afterwards, the family produced many high-ranking officials, and there was a popular saying in Fujian: "No Lin family members, no examination list is complete."

冯琢庵太史之父，为邑庠生。隆冬早起赴学，路遇一人，倒卧雪中，扪之，半僵矣。遂解己绵裘衣之，且扶归救苏。

太史冯琢庵的父亲曾经在县学读书。一个寒冷的冬天早晨，冯琢庵的父亲起床去上学，途中遇见一个倒在雪地里的人。伸手摸了一下，那人身体几乎冻僵了。于是，冯琢庵的父亲脱下自己的棉衣给那人穿上，并将他带回家救醒。

The father of Feng Zhuo'an, a Grand Historian, was a student at the county school. One bitterly cold winter morning, he got up early to go to school. On the way, he met a man lying in the snow. He touched him and found that he was half frozen. He took off his own cotton-padded coat and put it on the man, then helped him home and revived him.

梦神告之曰：“汝救人一命，出至诚心，吾遣韩琦为汝子。” 及生琢庵，遂名琦。

梦中，神对冯琢庵的父亲说：“你救了一个人的性命，且是真心实意的，我将派韩琦投胎到你家，做你的儿子。” 冯琢庵出生后，取名为冯琦。

That night, he dreamed that a god told him: "You saved a person's life with utmost sincerity. I will send Han Qi¹¹ to be reborn as your son." When Feng Zhuo'an was born, he named him Qi.
¹¹ Han Qi: a famous and virtuous prime minister of the Northern Song Dynasty

台州应尚书，壮年习业于山中。夜鬼啸集，往往惊人，公不惧也。

应尚书是浙江台州人，壮年时曾在山里面读书。晚上经常有鬼怪聚集、出来吓人，但他一点也不害怕。

Minister Ying from Taizhou studied in the mountains during his prime. At night, ghosts would gather and howl, often frightening people, but he was not afraid at all.

一夕闻鬼云：“某妇以夫久客不归，翁姑逼其嫁人。明夜当缢死于此，吾得代矣。” 公潜卖田，得银四两。即伪作其夫之书，寄银还家；其父母见书，以手迹不类，疑之。

一天晚上他听见鬼说：“一个女人的丈夫出门在外很久都没有回来，她的公公和婆婆就逼着她嫁给别人。明天夜里她就要在这里上吊，到时候我就能找到替身了。” 应尚书悄悄地把自己的田地卖掉了，一共得到了四两银子。然后以那个女人的丈夫名义写了一封信回家，并附带了四两银子。男人的父母看了这封书信后，觉得手迹与以往的不一样，因此十分怀疑。

One night, he heard a ghost say: "A certain woman's husband has been away for a long time and not returned. Her parents-in-law are forcing her to remarry. Tomorrow night she will hang herself here, and I will get a replacement." Minister Ying secretly sold his field, obtaining four taels of silver. He then forged a letter from the woman's husband and sent it home with the silver. The parents saw the letter and doubted it because the handwriting was different.

既而曰：“书可假，银不可假，想儿无恙。” 妇遂不嫁。其子后归，夫妇相保如初。

但又想：“书信可以造假，但银子却不可能是假的，自己的儿子一定没什么事情。” 于是那个妇女就不用改嫁了。之后那个丈夫回到家中，夫妻二人如以前一样恩爱。

But then they thought: "The letter could be fake, but the silver cannot be fake. Our son must be safe and well." So the woman did not remarry. Later, her husband returned home, and the couple lived together as happily as before.

公又闻鬼语曰：“我当得代，奈此秀才坏吾事。” 旁一鬼曰：“尔何不祸之？” 曰：“上帝以此人心好，命作阴德尚书矣，吾何得而祸之？”

后来应尚书又听见那个鬼说：“原本我已经找到合适的替身，没想到被这个秀才坏了我的好事。” 旁边另一个鬼问：“那你怎么不害死他呢？” 鬼回答：“天帝说这个人的品德高尚，积累的阴德足以使他做到尚书的职位，我怎么能害死他呢。”

Minister Ying then heard the ghost say: "I was supposed to get a replacement, but this scholar ruined my plan." Another ghost nearby asked: "Why don't you bring misfortune upon him?" The ghost replied: "The Emperor of Heaven, seeing this man's good heart, has appointed him to be a Minister because of his hidden merits. How can I harm him?"

应公因此益自努励，善日加修，德日加厚；遇岁饥，辄捐谷以赈之；遇亲戚有急，辄委曲维持；遇有横逆，辄反躬自责，怡然顺受；子孙登科第者，今累累也。

因此，应尚书更加努力行善，日复一日地积累功德。遇到灾荒之年，他捐献粮食赈灾；遇到亲戚有急难，他尽力帮助他们；遇到有人无理批评时，他总是自我反省，愉快地接受别人的批评。应尚书的子孙中考中进士的，至今已有很多人。

From then on, Minister Ying worked even harder to cultivate himself, doing more good deeds and increasing his virtue day by day. When there was a famine, he donated grain to relieve the people; when relatives were in trouble, he did everything he could to help them; when he encountered unreasonable opposition, he always reflected on himself and accepted it calmly. To this day, many of his descendants have passed the imperial examinations.

常熟徐凤竹栻，其父素富，偶遇年荒，先捐租以为同邑之倡，又分谷以赈贫乏，夜闻鬼唱于门曰：“千不诓，万不诓；徐家秀才，做到了举人郎。” 相续而呼，连夜不断。

江苏常熟人徐縂，字凤竹，他的父亲一直很富有。一次遇到荒年，他带头取消了地租，为全县树立了榜样。同时还拿出粮食赈灾。夜晚，有鬼在他们家门前高声喊道：“千般不说谎，万般不说谎，徐家的秀才要考上举人了。” 呼喊声此起彼伏，整夜不停。

Xu Shi, style name Fengzhu, was from Changshu. His father was always wealthy. Once, during a famine, he was the first in the county to cancel the land rents he was owed, setting an example for others. He also distributed grain to relieve the poor. That night, ghosts were heard singing outside his door: "A thousand truths, ten thousand truths—the Xu family's scholar will become a juren." They called out continuously, all through the night.

是岁，凤竹果举于乡，其父因而益积德，孳孳不怠，修桥修路，斋僧接众，凡有利益，无不尽心。

当年，徐凤竹果然考中了乡里的举人。因为徐凤竹考中举人，他的父亲更加勤奋行善。他修桥铺路，布施斋饭供养出家人，救济穷人，只要是行善的事，他都尽心尽力地去做。

That year, Xu Fengzhu indeed passed the provincial juren examination. His father, encouraged by this, accumulated even more merits, working tirelessly without slack. He built bridges and roads, offered vegetarian meals to monks, and helped the poor—he did his utmost in every good deed.

后又闻鬼唱于门曰：“千不诓，万不诓；徐家举人，直做到都堂。” 凤竹官终两浙巡抚。

后来，又有鬼在他们家门前大喊：“千般不说谎，万般不说谎，徐家的举人要到朝堂上做官了。” 徐凤竹最终官至两浙巡抚。

Later, the ghosts were again heard singing outside the door: "A thousand truths, ten thousand truths—the Xu family's juren will become a Grand Coordinator." Xu Fengzhu eventually served as Grand Coordinator of Zhejiang.

嘉兴屠康僖公，初为刑部主事，宿狱中，细询诸囚情状，得无辜者若干人，公不自以为功，密疏其事，以白堂官。后朝审，堂官摘其语，以讯诸囚，无不服者，释冤抑十馀人。一时辇下咸颂尚书之明。

屠勋，谥号康僖，是浙江嘉兴人。他刚刚晋升为刑部主事时，每晚都在监狱中过夜，仔细询问囚犯的罪行，发现许多人都是被冤枉入狱的。屠勋并未认为这是自己的功劳，而是秘密向刑部主官报告。秋后重审时，刑部主官选取了屠勋提供的一些案件进行询问，所有囚犯都无异议，最终释放了十多名被冤枉的无罪者。一时间百姓们都称赞刑部主官明察秋毫，十分英明。

Tu Xun, posthumous name Kangxi, was from Jiaxing. When he first became a Director in the Ministry of Justice, he slept in the prison every night, carefully inquiring into the circumstances of each prisoner. He discovered that several people were innocent. Instead of taking credit for this, he secretly submitted a memorial to the Minister, informing him of the situation. Later, during the autumn assizes, the Minister used Tu Xun's findings to interrogate the prisoners, and all confessed the truth. More than ten innocent people were released. For a time, everyone in the capital praised the Minister for his wisdom.

公复禀曰：“辇毂之下，尚多冤民，四海之广，兆民之众，岂无枉者？宜五年差一减刑官，核实而平反之。”

屠勋又向刑部主官禀报：“在天子脚下有许多被冤枉关押的人，全国上下那么多地方、无数百姓，难道就没有冤枉之人吗？我们应每五年派一减刑官到各州查询囚犯的罪行情况，明确有罪者定罪，无罪者释放。”

Tu Xun then submitted another memorial: "Even here under the Emperor's feet, there are many wronged people. How much more so throughout the vast empire, among the millions of people—there must be others who have been unjustly convicted. We should send a sentence-reduction official every five years to verify cases and redress injustices."

尚书为奏，允其议。时公亦差减刑之列，梦一神告之曰：“汝命无子，今减刑之议，深合天心，上帝赐汝三子，皆衣紫腰金。” 是夕夫人有娠，后生应埙，应坤，应埈，皆显官。

刑部主官接到汇报后，向皇上禀告，皇上支持这一提议。屠勋恰好成为派出的减刑官之一。一夜梦中，神仙告诉屠勋：“你命中注定没有儿子，但因提减刑建议，合乎天意，故上天赐你三子，皆可望高官。” 当晚，他的妻子便怀孕，后生应埙、应坤、应埈三子，皆步高官之位。

The Minister presented this proposal to the Emperor, who approved it. Tu Xun was among the officials sent to reduce sentences. One night, he dreamed that a god told him: "You were destined to have no sons, but your proposal to reduce sentences deeply accords with the will of Heaven. The Emperor of Heaven will grant you three sons, all of whom will wear purple robes and gold belts (i.e., hold high official positions)." That very night, his wife became pregnant, and later gave birth to three sons: Yingxun, Yingkun and Yingjun, all of whom became prominent officials.

嘉兴包凭，字信之，其父为池阳太守，生七子，凭最少。

浙江嘉兴有个人叫包凭，字信之。他的父亲是池阳知府，共育有七个儿子，包凭是最年幼的。

Bao Ping, style name Xinzhi, was from Jiaxing. His father was the Prefect of Chiyang, and he had seven sons, of whom Bao Ping was the youngest.

赘平湖袁氏，与吾父往来甚厚，博学高才，累举不第，留心二氏之学。

包凭入赘平湖县袁家，成为了他们的女婿，与我父亲的交情深厚。他博学多才，多次参加科举考试未能高中，于是开始专心研究佛道两家。

He married into the Yuan family of Pinghu as a son-in-law, and had a very close friendship with my father. He was erudite and talented, but failed the imperial examinations many times. He then turned his attention to the teachings of Buddhism and Taoism.

一日东游泖湖，偶至一村寺中，见观音像，淋漓露立，即解橐中十金，授主僧，令修屋宇，僧告以功大银少，不能竣事；复取松布四疋，检箧中衣七件与之，内纻褶，系新置，其仆请已之。

一天，他游玩至东边的泖湖，偶然来到一座乡间寺庙，发现寺内观音菩萨像矗立在露天中，风吹雨打，于是掏出口袋中的十两金子给寺庙住持，让他修复被风雨侵蚀的房顶。住持却说，修屋顶的工程太大，这点钱不够。于是他又拿出了四匹松布，从自己的箱子之中拿出七件新衣服给住持。他的仆人说还是把衣服留给自己穿。

One day, he traveled east to Mao Lake and happened to come to a village temple. He saw that the statue of Guanyin Bodhisattva was standing exposed to the elements, dripping with rain. He immediately took ten taels of gold from his bag and gave it to the abbot, telling him to repair the roof. The abbot said that the project was too large and the money too little to complete it. Bao Ping then took four bolts of pine cloth and seven pieces of clothing from his chest, including a new linen jacket. His servant begged him to keep the clothes for himself.

凭曰：“但得圣像无恙，吾虽裸裎何伤？” 僧垂泪曰：“舍银及衣布，犹非难事。只此一点心，如何易得。”

包凭说：“只要观音菩萨的塑像能够不再受风吹雨打之苦，我就算赤身裸体也没什么大不了的。” 老住持含着眼泪说：“舍弃衣服和金银并不是难事，最难得的是你的这份心意。”

Bao Ping said: "As long as the sacred statue is unharmed, what does it matter if I am naked?" The abbot shed tears and said: "Giving up silver, cloth and clothes is not difficult. But this kind of heart—how can it be easily found?"

后功完，拉老父同游，宿寺中。公梦伽蓝来谢曰：“汝子当享世禄矣。” 后子汴，孙柽芳，皆登第，作显官。

后来寺庙修完后，包凭和他的父亲一起去游玩，夜晚留在寺庙中过夜。夜晚，包凭的父亲梦见僧伽蓝摩对他说：“你的子孙应该世代都享受高官厚禄。” 后来，包凭的儿子汴和孙子柽芳都中了进士，做到了很高的官。

After the repairs were completed, Bao Ping took his elderly father to visit the temple, and they stayed there overnight. That night, his father dreamed that the temple guardian deity came to thank him, saying: "Your descendants shall enjoy official salaries for generations." Later, Bao Ping's son Bian and grandson Chengfang both passed the jinshi examination and became high-ranking officials.

嘉善支立之父，为刑房吏，有囚无辜陷重辟，意哀之，欲求其生。

支立的父亲是浙江嘉善人，在县衙中担任小官。有一位无辜的囚犯因为被牵连而被判死刑，支立的父亲深感同情，决定帮他。

The father of Zhi Li from Jiashan worked as a clerk in the criminal section of the county yamen. There was a prisoner who had been unjustly sentenced to death, and he felt deep compassion for him and wanted to save his life.

囚语其妻曰：“支公嘉意，愧无以报，明日延之下乡，汝以身事之，彼或肯用意，则我可生也。” 其妻泣而听命。

囚犯对妻子说：“支公有意替我分忧，我却不知如何报答，感到十分惭愧。明天邀请他到乡下来，你好好侍奉他，若他领情，或许我能得以生还。” 囚犯的妻子含泪答应了。

The prisoner said to his wife: "Mr. Zhi has shown me great kindness, and I am ashamed that I have nothing to repay him. Tomorrow, invite him to the countryside, and you shall serve him with your body. If he is willing to help, I may live." His wife wept and obeyed.

及至，妻自出劝酒，具告以夫意。支不听，卒为尽力平反之。囚出狱，夫妻登门叩谢曰：“公如此厚德，晚世所稀，今无子，吾有弱女，送为箕帚妾，此则礼之可通者。” 支为备礼而纳之，生立，弱冠中魁，官至翰林孔目，立生高，高生禄，皆贡为学博。禄生大纶，登第。

第二天，支公前来，囚犯的妻子亲自劝他饮酒，并转述丈夫的计策。支公不同意，但一直竭力为囚犯争取释放。囚犯获释后，与妻子登门感谢支公，说：“像您这样德才出众的人，现代都少有了。现在您还没有儿子，我有一个女儿，不如就让他当你的侍妾，这在情理上是可以说通的。” 支公答应并为此准备了嫁妆。婚后，他们生下了支立。支立二十岁时中了科举的状元，后来做到了翰林院的孔目。随后，支立生下了支高，支高生下了支禄，均被推荐为学博。支禄后来生下了支大纶，他中了进士。

When Zhi arrived, the wife came out to offer him wine and told him her husband's plan. Zhi refused, but still did his utmost to have the prisoner's sentence overturned. After the prisoner was released, the husband and wife came to Zhi's door to thank him, saying: "Your great virtue is rare in these latter days. You have no sons, and I have a young daughter. Let her be your concubine to attend to your household—this is acceptable according to propriety." Zhi made the proper arrangements and took her as his concubine. She gave birth to Zhi Li, who passed the imperial examination with the highest honors at the age of twenty and eventually became a clerk in the Hanlin Academy. Zhi Li's son Gao, and Gao's son Lu, both became recommended scholars and served as educational officials. Lu's son Dalun also passed the jinshi examination.

凡此十条，所行不同，同归于善而已。若复精而言之，则善有真，有假；有端，有曲；有阴，有阳；有是，有非；有偏，有正；有半，有满；有大，有小；有难，有易；皆当深辨。为善而不穷理，则自谓行持，岂知造孽，枉费苦心，无益也。

上面的十个故事，所做的事情各不相同，但是都是行善的好事。仔细说来，那么做善事有真的，有假的；有端正的，有扭曲的；有阴德，有阳善；有对的，有错的；有偏善，有正善；有半善，有满善；有大善，有小善；有困难的行善，有简单的行善；都应该深刻地加以说明。如果只是做善事而不追求做善事的真理，那就是自己认为是在做善事，但实际上对别人来说是造孽，白白浪费了一片苦心，没有任何的好处。

All these ten stories, though different in what they did, all lead to the same end: doing good. To speak more precisely, there is true good and false good; upright good and crooked good; hidden good (yin de) and public good (yang shan); right good and wrong good; partial good and complete good; half good and full good; great good and small good; difficult good and easy good. All these must be deeply distinguished. If you do good deeds without understanding the principles behind them, you may think you are practicing virtue, but in reality you are committing evil, wasting your efforts to no avail.

何谓真假？

什么是真善和假善？

What is true good and false good?

昔有儒生数辈，谒中峰和尚，问曰：“佛氏论善恶报应，如影随形。今某人善，而子孙不兴；某人恶，而家门隆盛；佛说无稽矣。”

以前有几个读书人去拜见中峰和尚，问他说：“佛家说善有善报、恶有恶报，谁都逃不开。现在有一个人经常行善，但是他的子孙却不兴旺；而无恶不作的人，他的子孙却十分兴盛；佛说的东西一点根据都没有。”

Once, several Confucian scholars visited Master Zhongfeng and asked: "Buddhists teach that good and evil retribution follows a person like a shadow. But now we see someone who does good, yet his descendants do not prosper; someone who does evil, yet his family flourishes. The Buddha's teachings are groundless."

中峰云：“凡情未涤，正眼未开，认善为恶，指恶为善，往往有之。不憾己之是非颠倒，而反怨天之报应有差乎？”

中峰和尚说：“凡人的思想没有经过洗涤，被世俗的见解所迷惑，没有正确的见解，所以常用把真善当作恶行、把恶行当作真善的人。不怨恨自己把真假颠倒，反而抱怨上天报应吗？”

Master Zhongfeng said: "Ordinary people have not purified their minds nor opened their eyes to the truth. They often mistake good for evil and evil for good. Instead of regretting that you have reversed right and wrong, you instead complain that Heaven's retribution is unfair?"

众曰：“善恶何致相反？” 中峰令试言其状。

众人又问他：“行善和作恶为什么会颠倒呢？” 中峰和尚让他们自己试着说说。

The scholars said: "How can good and evil be reversed?" Master Zhongfeng asked them to give examples of what they considered good and evil.

一人谓 “詈人殴人是恶；敬人礼人是善。” 中峰云：“未必然也。” 一人谓 “贪财妄取是恶，廉洁有守是善。” 中峰云：“未必然也。” 众人历言其状，中峰皆谓不然。因请问。

一个人说：“打人、骂人是恶行，尊敬别人、对人有礼就是行善。” 中峰和尚说：“未必是这样。” 又一个人说：“不择手段地敛财是恶行，奉公守法、廉洁自律是善。” 中峰和尚说：“也不一定。” 所有人都说出了自己的想法，但是中峰和尚都说不对。大家趁机问他的想法。

One said: "Scolding and beating people is evil; respecting and being polite to people is good." Master Zhongfeng said: "Not necessarily." Another said: "Greedily taking what is not yours is evil; being honest and upright is good." Master Zhongfeng said: "Not necessarily." All the scholars gave their examples, but Master Zhongfeng said none of them were necessarily correct. They then asked him to explain.

中峰告之曰：“有益于人，是善；有益于己，是恶。有益于人，则殴人，詈人皆善也；有益于己，则敬人，礼人皆恶也。是故人之行善，利人者公，公则为真；利己者私，私则为假。又根心者真，袭迹者假；又无为而为者真，有为而为者假；皆当自考。”

中峰和尚对他们说：“行善就是做对别人有益的事情；作恶就是只为自己谋利。即使是打人、骂人，只要是有益于他人，也算是行善；即使是恭敬、有礼貌，如果只是为了自己利益，也是恶行。因此，人们行善时，若是出于公心，就是真实的；若是为了私心，就是虚伪的。真正发自内心的善行才是真实的，单纯模仿他人的善行则是虚假的。行善必须发自真心，若有别的目的，就是虚伪的。这些道理需要每个人都深入体会。”

Master Zhongfeng told them: "What benefits others is good; what benefits only oneself is evil. If it benefits others, then even beating and scolding can be good; if it benefits only oneself, then even respecting and being polite can be evil. Therefore, when people do good deeds, those that benefit others are public-spirited, and public-spirited deeds are true; those that benefit oneself are selfish, and selfish deeds are false. Furthermore, deeds that come from the heart are true, while those that merely imitate others are false; deeds done without self-interest are true, while those done for some ulterior motive are false. All these you should examine for yourselves."

何谓端曲？

端正和扭曲是什么意思呢？

What is upright good and crooked good?

今人见谨愿之士，类称为善而取之；圣人则宁取狂狷。至于谨愿之士，虽一乡皆好，而必以为德之贼；是世人之善恶，分明与圣人相反。推此一端，种种取舍，无有不谬；天地鬼神之福善祸淫，皆与圣人同是非，而不与世俗同取舍。凡欲积善，决不可徇耳目，惟从心源隐微处，默默洗涤，纯是济世之心，则为端；苟有一毫媚世之心，即为曲；纯是爱人之心，则为端；有一毫愤世之心，即为曲；纯是敬人之心，则为端；有一毫玩世之心，即为曲；皆当细辨。

如今人们看到忠厚老实的人，通常会持肯定和赞赏的态度。然而，古代的圣人更喜欢那些虽然豪放但有原则的人。对于忠厚老实的人，虽然在普通人眼中他们备受喜爱，但圣人却认为这类人可能败坏道德。因此，普通人眼中的善恶是与圣人眼中的善恶是相反的。由此推断，普通人对世上种种事情的判断，没有不是错误的。天地鬼神造福善人、祸害恶人，是与圣人的看法是一样的，而不是和普通人一样的。凡是想要积德行善的，都不能遵照自己所听、所看到的来决定，而是要在内心深处默默地洗涤净化之后决定。纯粹抱着一颗济世救人之心的，就是端正的善；但凡有一点迎合世俗的心理，就是扭曲的善。纯粹是热爱世人的心，就是端正的善；哪怕有丝毫愤世嫉俗的心理，就是扭曲的善。纯粹是敬畏世人的心，就是端正的善；哪怕有一丝玩世不恭的心理，就是扭曲的善。这些都要细细体会。

Nowadays, when people see honest and docile individuals, they generally praise and approve of them. But the ancient sages preferred those who were bold and principled. As for the honest and docile, although an entire village may like them, the sages considered them thieves of virtue. Thus, the world's understanding of good and evil is clearly the opposite of the sages'. Extending this principle, all the world's judgments of what to accept and reject are erroneous. Heaven, Earth, ghosts and spirits, in blessing the good and punishing the evil, share the same standards of right and wrong as the sages, not the same preferences as the world. Therefore, anyone who wishes to accumulate good deeds must never follow what their ears hear and eyes see, but must silently purify themselves from the hidden depths of their heart. If your heart is purely for helping the world, that is upright good; if there is the slightest trace of seeking to please the world, that is crooked good. If your heart is purely for loving others, that is upright good; if there is the slightest trace of resentment toward the world, that is crooked good. If your heart is purely for respecting others, that is upright good; if there is the slightest trace of cynicism toward the world, that is crooked good. All these must be carefully distinguished.

何谓阴阳？

什么是阳善和阴德？

What is public good and hidden merit?

凡为善而人知之，则为阳善；为善而人不知，则为阴德。阴德，天报之；阳善，享世名。名，亦福也。名者，造物所忌；世之享盛名而实不副者，多有奇祸；人之无过咎而横被恶名者，子孙往往骤发，阴阳之际微矣哉。

凡是做了善事而被人所知道的，就是阳善；做了善事却不被人知道的，就是阴德。积阴德，上天会报答的；有阳善，会在世间享有盛名。名气，也就是福气。名气，被造物主所猜忌；在世间享有盛名却没有真材实料的人，常常会遭到意想不到的灾祸；一个没有过错的人却无辜有了恶名，那他的子孙经常会突然崛起。阴和阳之间的关系真是微妙啊。

When you do good deeds and people know about them, that is public good (yang shan); when you do good deeds and no one knows about them, that is hidden merit (yin de). Hidden merit is rewarded by Heaven; public good brings worldly fame. Fame is also a kind of blessing, but fame is something that the Creator dislikes. Those in the world who enjoy great fame but do not live up to it often suffer unexpected calamities. Those who have done nothing wrong yet are unjustly given a bad reputation often have descendants who suddenly prosper. The distinction between yin and yang is indeed subtle.

何谓是非？

什么是善和非善呢？

What is right good and wrong good?

鲁国之法，鲁人有赎人臣妾于诸侯，皆受金于府，子贡赎人而不受金。孔子闻而恶之曰：“赐失之矣。夫圣人举事，可以移风易俗，而教道可施于百姓，非独适己之行也。今鲁国富者寡而贫者众，受金则为不廉，何以相赎乎？自今以后，不复赎人于诸侯矣。”

在古时的鲁国，有法律规定，如果有人赎回被俘虏到其他国家的奴隶，官府会给予赏赐金子。子贡赎回了奴隶，但拒绝接受官府的赏赐。孔子听说后感到不满，说：“子贡做错了。一般圣人的行为，都是可以改变风俗的，还可以用来教导百姓，并不仅仅是个人的行为。现在鲁国富人少而穷人多，如果接受官府赏赐的金子就是不廉洁，那么以后谁还去赎回奴隶呢？从今以后，再也没人会从其他国家那里赎回鲁国人了。”

According to the law of the State of Lu, if any Lu citizen ransomed a fellow countryman who had been enslaved in another state, they would receive gold from the government. Zigong (one of Confucius' disciples) ransomed a slave but refused to accept the gold. When Confucius heard this, he was displeased and said: "Ci (Zigong's given name) has made a mistake. When a sage acts, he can change customs and traditions, and his teachings can be applied to the common people—it is not just for his own personal conduct. Now in Lu, there are few rich people and many poor people. If accepting the government's gold is considered dishonorable, who will be able to afford to ransom slaves? From now on, no one will ransom Lu citizens from other states anymore."

子路拯人于溺，其人谢之以牛，子路受之。孔子喜曰：“自今鲁国多拯人于溺矣。” 自俗眼观之，子贡不受金为优，子路之受牛为劣；孔子则取由而黜赐焉。乃知人之为善，不论现行而论流弊；不论一时而论久远；不论一身而论天下。现行虽善，其流足以害人；则似善而实非也；现行虽不善，而其流足以济人，则非善而实是也。然此就一节论之耳。他如非义之义，非礼之礼，非信之信，非慈之慈，皆当抉择。

子路救起一位落水的人，那个人用自己的牛来感谢子路，而子路接受了。孔子高兴地说：“今后若有人在鲁国落水，必有人伸手相救。” 从世俗的观点看，子贡不接受金子的行为被认为是正确的，而子路接受牛的行为被认为是错误的。然而，孔子却赞扬子路、贬低子贡。他认为，行善之举不仅在当时有效，还会对未来产生影响。人们不能只看眼前的效果，而应考虑长远的影响，要只考虑自己的感受而要看对天下大众的影响。有些行为表面上看是善行，但实际上对长期来说却可能不利，这种表象的善行实则不足称善；反之，有些行为虽然表面上看不是善行，但其实却能改变人们的观念，达到救济世人的目的，这才是真正的善行。但是这只是就一件事来讨论而已。其他的比如看似无义的义举，看似无礼的礼仪，看似不讲信用却诚实守信的举动，看似不慈爱却大慈大悲的举动，都需要自己去抉择。

Zilu (another of Confucius' disciples) saved a drowning man, and the man thanked him with an ox, which Zilu accepted. Confucius was pleased and said: "From now on, many people in Lu will save those who are drowning." From the worldly perspective, Zigong's refusal of gold was superior, while Zilu's acceptance of the ox was inferior. But Confucius praised Zilu and criticized Zigong. This shows that when judging good deeds, we should not look only at the present action but at its long-term consequences; not only at the immediate effect but at the lasting impact; not only at the benefit to oneself but at the benefit to the world. An action that seems good in the present but whose consequences harm people is apparently good but actually not. An action that seems not good in the present but whose consequences benefit people is apparently not good but actually is. However, this is only discussing one aspect. Other things like apparent righteousness that is not righteous, apparent propriety that is not proper, apparent trustworthiness that is not trustworthy, and apparent compassion that is not compassionate—all these must be carefully discerned.

何谓偏正？

什么是偏善和正善？

What is partial good and complete good?

昔吕文懿公，初辞相位，归故里，海内仰之，如泰山北斗。有一乡人，醉而詈之，吕公不动，谓其仆曰：“醉者勿与较也。” 闭门谢之。逾年，其人犯死刑入狱。吕公始悔之曰：“使当时稍与计较，送公家责治，可以小惩而大戒；吾当时只欲存心于厚，不谓养成其恶，以至于此。” 此以善心而行恶事者也。

当年吕文懿公辞官归乡，很多人都仰慕他，他的名气就像泰山北斗一样高不可攀。有一次，一个同乡人喝醉酒之后骂他，吕公并没有生气，只是对仆人说：“不必和喝醉之人计较。” 之后他就闭门谢客了。过了一年之后，听说那个人犯了死刑罪进了监狱，吕公这才感觉到后悔，说：“如果当时和他计较一下，或者把他送到官府受罪，这样既可以惩罚他，也可以警告他以后不要犯这样的错误。一时的宅心仁厚，没想到却养成了他的恶习，所以才造成现在的局面。” 这就是出于善心却做了恶事的行为。

In the past, when Lü Wenyi first resigned from his position as Prime Minister and returned to his hometown, he was admired throughout the country as Mount Tai and the Big Dipper. One day, a fellow villager, drunk, cursed him. Lü Wenyi did not get angry, but said to his servant: "Do not argue with a drunk man." He closed his door and ignored him. A year later, that same man committed a capital crime and was imprisoned. Lü Wenyi then regretted it, saying: "If I had argued with him a little at that time and sent him to the authorities for punishment, it would have been a small punishment that served as a great warning. I only wanted to be kind, but I did not realize that I was fostering his evil habits, leading to this outcome." This is an example of doing evil with a good heart.

又有以恶心而行善事者。如某家大富，值岁荒，穷民白昼抢粟于市；告之县，县不理，穷民愈肆，遂私执而困辱之，众始定；不然，几乱矣。故善者为正，恶者为偏，人皆知之；其以善心行恶事者，正中偏也；以恶心而行善事者，偏中正也；不可不知也。

也有出于险恶的用心却做了善事的人。比如一个有钱的人家，赶上灾荒之年，穷人们在白天就到街市上抢他们家的粮食。去县衙报案，县衙根本不管，所以穷人们越来越放肆，于是决定自己派人把抢粮的人抓起来了，这样人们才安定下来。要不然就乱了。因此，做善事是正，做恶事是偏，这是人人都知道的。但是抱着一颗善心而做恶事的人，是正中带偏；但那些抱着恶心却做了善事的人，是偏中有正。这些道理是不可以不知道的。

There are also those who do good deeds with evil intentions. For example, there was a very wealthy family. During a famine, poor people robbed their grain in the market in broad daylight. They reported it to the county, but the county authorities did nothing, and the poor people became even more unruly. The family then privately seized and humiliated the robbers, and order was restored. Otherwise, there would have been chaos. Therefore, everyone knows that good is complete and evil is partial. But those who do evil with a good heart are complete with a partial element; those who do good with an evil heart are partial with a complete element. This cannot be unknown.

何谓半满？

什么是半善和满善？

What is half good and full good?

易曰：“善不积，不足以成名；恶不积，不足以灭身。”

《易经》上说：“没有善行的积累，就不会在世上享有名气；没有恶行的累积，也不会招来杀身之祸。”

The Book of Changes says: "Without accumulating good deeds, one cannot become famous; without accumulating evil deeds, one cannot destroy oneself."

书曰：“商罪贯盈，如贮物于器。” 勤而积之，则满；懈而不积，则不满。此一说也。

《尚书》上说：“商纣王罪大恶极，恶贯满盈。” 勤于积累善行，就是满善；因为懈怠而不积累善行，就不是满善。这是半善和满善的一种说法。

The Book of History says: "The crimes of the Shang king were full to overflowing, like things stored in a vessel." If you diligently accumulate good deeds, they will be full; if you are lazy and do not accumulate, they will not be full. This is one explanation of half and full good.

昔有某氏女入寺，欲施而无财，只有钱二文，捐而与之，主席者亲为忏悔；及后入宫富贵，携数千金入寺舍之，主僧惟令其徒回向而已。

从前有一位女人到寺庙里，想要布施但没有钱财，只有两文钱。她将这两文钱捐给了寺庙，寺庙的住持亲自为她忏悔祈福。后来，她进了皇宫，变得富有，携带几千金去寺庙布施，但住持却只让徒弟代为回向。

Once, a woman went to a temple wanting to make an offering but had no money, only two copper coins. She donated them, and the abbot personally performed the repentance ceremony for her. Later, she entered the imperial palace and became wealthy and noble. She brought several thousand taels of gold to donate to the temple, but the abbot only told his disciple to perform the dedication of merits for her.

因问曰：“吾前施钱二文，师亲为忏悔，今施数千金，而师不回向，何也？”

她问道：“我以前只捐了两文钱，大师却亲自为我忏悔；如今带来几千金来布施，为何大师不亲自回向？”

She asked: "Before, when I donated only two copper coins, you personally performed the repentance for me. Now I have donated several thousand taels of gold, yet you do not personally perform the dedication. Why is this?"

曰：“前者物虽薄，而施心甚真，非老僧亲忏，不足报德；今物虽厚，而施心不若前日之切，令人代忏足矣。” 此千金为半，而二文为满也。

住持答道：“以前的两文钱虽少，但你当时真心实意，若非我亲自忏悔，无以报答你的善举；而如今虽有几千金，却你的心意未如当初真切，因此由我的徒弟代为忏悔即可。” 这说明几千金的布施只是半善，而两文钱的布施则是满善。

The abbot replied: "Although your previous offering was small, your heart of giving was extremely sincere. If I had not personally performed the repentance, it would not have been enough to repay your virtue. Now, although your offering is large, your heart of giving is not as earnest as before. Having someone else perform the repentance is sufficient." Thus, the donation of several thousand taels was only half good, while the donation of two copper coins was full good.

钟离授丹于吕祖，点铁为金，可以济世。

汉钟离向吕洞宾传授点铁为金的方法，说是可以行善济世救人。

Zhongli Quan taught Lü Dongbin the art of turning iron into gold, saying it could be used to help the world.

吕问曰：“终变否？” 曰：“五百年后，当复本质。” 吕曰：“如此则害五百年后人矣，吾不愿为也。” 曰：“修仙要积三千功行，汝此一言，三千功行已满矣。”

吕洞宾问：“点铁为金以后还会变成铁吗？” 汉钟离说：“五百年以后才会再次变成铁。” 吕洞宾说：“那这样岂不是祸害了五百年以后的人吗？这是我不愿意看到的。” 汉钟离说：“修炼成仙需要积累三千的功行，你说的这一句话，所需的三千功行就满足了。”

Lü Dongbin asked: "Will it eventually change back?" Zhongli Quan said: "After five hundred years, it will return to its original nature." Lü Dongbin said: "Then this will harm people five hundred years from now. I do not want to do this." Zhongli Quan said: "To cultivate immortality, you need to accumulate three thousand merits. With this one statement, your three thousand merits are complete."

此又一说也。

这是半善和满善的又一种说法。

This is another explanation of half and full good.

又为善而心不着善，则随所成就，皆得圆满。心着于善，虽终身勤励，止于半善而已。

若心中不在意是否行善，那随意施行任何善举，皆可视为满善。心中若极为在意是否行善，即便终生勤勉行善，也只能算半善。

Furthermore, if you do good deeds without clinging to the idea of doing good, then whatever you accomplish will be complete and perfect. If your mind clings to the idea of doing good, even if you are diligent and hardworking your whole life, you will only achieve half good.

譬如以财济人，内不见己，外不见人，中不见所施之物，是谓三轮体空，是谓一心清净，则斗粟可以种无涯之福，一文可以消千劫之罪，倘此心未忘，虽黄金万镒，福不满也。

比如以钱财救济他人，内心无意行善，对受助者亦不知情，施舍方式也不关心，这即所谓的 “三轮体空” 和 “一心清净”。这样即使是很少的米也能种植出无限的福气，一文钱也可以解除千般的罪孽。但是如果不能忘却自己所做的善事，那么哪怕施舍了几万两黄金，福气也不会有多少。

For example, when you use wealth to help others, if you do not see yourself as the giver, do not see the recipient, and do not see the thing given, this is called "the emptiness of the three spheres" and "a pure mind". In this case, even a peck of grain can plant boundless blessings, and a single copper coin can erase the sins of a thousand kalpas. But if you do not forget that you have done a good deed, then even with ten thousand yi of gold, your blessings will not be complete.

此又一说也。

这是半善和满善的又一种说法。

This is yet another explanation of half and full good.

何谓大小？

什么是善的大小？

What is great good and small good?

昔卫仲达为馆职，被摄至冥司，主者命吏呈善恶二录，比至，则恶录盈庭，其善录一轴，仅如箸而已。索秤称之，则盈庭者反轻，而如箸者反重。

以前有一个叫卫仲达的人在翰林院做官员，偶尔被带到了阴曹地府。阎王爷让鬼吏拿来了他善行和恶行的记录。等到拿来之后，发现恶行的记录能够充满整个院子，但是善行的记录只有一个小卷轴，像筷子一样细。拿秤来称重量，发现像筷子一样的善事记录却比充满院子的恶行记录要重。

Once, Wei Zhongda, who worked as an official in the Imperial Academy, was taken to the underworld. The ruler ordered the clerks to bring his records of good and evil deeds. When they arrived, the records of evil deeds filled the entire courtyard, while the record of good deeds was only a single scroll as thin as a chopstick. They brought a scale to weigh them, and the scroll that filled the courtyard was actually lighter, while the chopstick-thin scroll was heavier.

仲达曰：“某年未四十，安得过恶如是多乎？” 曰：“一念不正即是，不待犯也。”

卫仲达说：“我今年才四十，怎么会被记录这么多恶行呢？” 阎王说：“一个念头不正那就是恶行，不一定非要等做出来才是。”

Wei Zhongda said: "I am not yet forty years old. How could I have committed so many evil deeds?" The ruler replied: "A single improper thought is an evil deed—you do not have to act on it for it to be counted."

因问轴中所书何事？曰：“朝廷尝兴大工，修三山石桥，君上疏谏之，此疏稿也。”

卫仲达又问善行的卷轴中记录的是什么事？阎王说：“朝廷曾经大兴土木，修建三山石桥，你上疏劝谏皇帝，这是你上疏内容的草稿。”

He then asked what was written in the scroll. The ruler said: "The imperial court once undertook a large project to build the Three Mountains Stone Bridge. You submitted a memorial advising against it. This is the draft of that memorial."

仲达曰：“某虽言，朝廷不从，于事无补，而能有如是之力。” 曰：“朝廷虽不从，君之一念，已在万民；向使听从，善力更大矣。”

卫仲达说：“我虽然上疏劝阻了，但是皇上并未采取建议，我做的事情没什么用，能有这么大的善行？” 阎王说：“朝廷虽然没有听从你的意见，但你的这个念头是为万千的老百姓所着想的；如果朝廷听从了你的建议，那你的善行就更大了。”

Wei Zhongda said: "Although I spoke out, the court did not listen. It made no difference to the matter. How could it have such great merit?" The ruler replied: "Although the court did not listen, your single thought was already for the benefit of the myriad people. If they had listened, the merit would have been even greater."

故志在天下国家，则善虽少而大；苟在一身，虽多亦小。

因此只要志向为家国天下谋求福利，则善行做得少也是大善；如果只为自己着想，那善行再多也是小善。

Therefore, if your ambition is for the world and the country, then even a small good deed is great; if it is only for yourself, then even many good deeds are small.

何谓难易？

什么是行善的难易？

What is difficult good and easy good?

先儒谓克己须从难克处克将去。夫子论为仁，亦曰先难。

儒家的圣贤教导我们，要约束自己，必须从最难以做到的地方开始。孔子在讨论 “仁” 的思想时，也强调要从难处做起。

The ancient Confucians taught that to overcome oneself, you must start with what is most difficult to overcome. When Confucius discussed benevolence, he also said that one must start with the difficult.

必如江西舒翁，舍二年仅得之束修，代偿官银，而全人夫妇；与邯郸张翁，舍十年所积之钱，代完赎银，而活人妻子，皆所谓难舍处能舍也。

例如，江西的舒老先生用自己两年教学的报酬，代替他人偿还了官府的税赋，帮助了一对夫妇；河北邯郸的张老先生用十年积蓄，偿还了他人的赎罪银子，拯救了一位妻子。这些都是将难以割舍的财物施舍给他人的例子。

Take, for example, Old Man Shu from Jiangxi, who gave up two years' worth of teaching fees to pay someone else's official taxes, thus saving a husband and wife from being separated; and Old Man Zhang from Handan, who gave up ten years' savings to pay someone else's ransom, thus saving a man's wife and children. These are examples of being able to give up what is most difficult to give up.

如镇江靳翁，虽年老无子，不忍以幼女为妾，而还之邻，此难忍处能忍也；故天降之福亦厚。

又如江西的靳老先生，虽年事已高，无儿无女，却不忍心接纳一位幼女为妾，而是送她回家，这就是在难以约束自己的情况下控制住了自己。所以上天降给他们的福泽也一定很深厚。

Or take Old Man Jin from Zhenjiang, who, though old and childless, could not bear to take a young girl as his concubine and returned her to her neighbor. This is an example of being able to endure what is most difficult to endure. Therefore, Heaven bestowed upon them abundant blessings.

凡有财有势者，其立德皆易，易而不为，是为自暴。

富有有权势的人，想要积累善德行善虽然容易，但若因此不去行善，便是自暴自弃。

For those who have wealth and power, it is easy to cultivate virtue. If it is easy yet they do not do it, they are abandoning themselves.

贫贱作福皆难，难而能为，斯可贵耳。

贫困低下的人想要修得福报虽然困难重重，但若能行善施为，那就显得十分珍贵。

For the poor and lowly, it is difficult to create blessings. If it is difficult yet they still do it, that is truly precious.

随缘济众，其类至繁，约言其纲，大约有十：第一，与人为善；第二，爱敬存心；第三，成人之美；第四，劝人为善；第五，救人危急；第六，兴建大利；第七，舍财作福；第八，护持正法；第九，敬重尊长；第十，爱惜物命。

顺其自然地去救济别人，这种事情可以分为很多种类，简要总结如下十类：第一种是善待他人；第二种是真诚爱护；第三种是成全他人美德；第四种是劝导他人向善；第五种是在别人危难时施以援手；第六种是兴建有益工程；第七种是慷慨捐财布施；第八种是捍卫正义；第九种是尊重长者；第十种是珍惜物命。

Helping others according to circumstances has countless forms. To summarize briefly, there are approximately ten categories: first, being kind to others; second, having a heart of love and respect; third, helping others achieve their good aims; fourth, encouraging others to do good; fifth, saving people in emergencies; sixth, undertaking projects that benefit the public; seventh, giving away wealth to create blessings; eighth, upholding the right Dharma; ninth, respecting elders and superiors; tenth, cherishing all living beings.

何谓与人为善？

什么是善待他人？

What does it mean to be kind to others?

昔舜在雷泽，见渔者皆取深潭厚泽，而老弱则渔于急流浅滩之中，恻然哀之，往而渔焉；见争者皆匿其过而不谈，见有让者，则揄扬而取法之。

古时候，舜在雷泽看到捕鱼的人都选择水潭深、鱼多的地方，而年老体弱的人只能在急流浅滩中捕鱼，舜觉得他们很可怜。于是，他也亲自去捕鱼。当看到有人争抢时，他就做作没看见一样，不发表任何评论；而看到有人互相谦让，他则大加赞赏他们的行为。

In ancient times, when Shun was at Leize, he saw that the fishermen all took the deep pools and rich fishing grounds, while the old and weak had to fish in the rushing rapids and shallow shoals. He felt deep compassion for them and went to fish there himself. When he saw people quarreling, he hid their faults and said nothing; when he saw people being courteous and yielding, he praised them highly and followed their example.

期年，皆以深潭厚泽相让矣。夫以舜之明哲，岂不能出一言教众人哉？

第二年，大家开始互相礼让，选择了潭水深、鱼多的地方。当时，舜是一个聪明而智慧的人，他难道不能通过几句话来教导大家吗？

After a year, everyone was yielding the deep pools and rich fishing grounds to each other. With Shun's wisdom and intelligence, could he not have taught the people with a single word?

乃不以言教而以身转之，此良工苦心也。

这是因为他不是用口说而是通过自己的行动来改变人们的思想，可谓是极其用心良苦。

He chose not to teach with words but to transform them with his own actions. This shows the painstaking care of a true master.

吾辈处末世，勿以己之长而盖人；勿以己之善而形人；勿以己之多能而困人。

我们身处现在这个社会，不要用自己的长处去掩盖别人的长处，不要用自己的善行去和别人比较，不要因为自己的知识多就去为难别人。

We who live in these latter days must not use our strengths to overshadow others; must not use our good deeds to make others look bad; must not use our many abilities to make things difficult for others.

收敛才智，若无若虚；见人过失，且涵容而掩覆之。一则令其可改，一则令其有所顾忌而不敢纵.

要收敛自己的才智，避免张扬。看到他人的错误要宽容包容，帮助他们遮盖过失。既让他们自我改正，又让他们牢记教训，避免再犯。

We should humble our talents and abilities, appearing as if we have none. When we see others' faults, we should be tolerant and cover them up. This not only gives them a chance to correct themselves, but also makes them more cautious and afraid to indulge in wrongdoing.

见人有微长可取，小善可录，翻然舍己而从之；且为艳称而广述之。

看到别人的优点要虚心学习，别人的善行要铭记，必须放下自身的短处，虚心向别人学习并改正，同时帮助他们将美德传播开来。

When we see others with even a small merit worth adopting or a small good deed worth noting, we should immediately set aside our own views and learn from them, and also praise them widely and spread their good example.

凡日用间，发一言，行一事，全不为自己起念，全是为物立则；此大人天下为公之度也。

在日常生活中，言行举止都要为社会树立榜样，而非仅考虑个人利益。这就是高尚品德的人所具有的 “天下为公” 的胸怀。

In all our daily words and actions, we should think not of ourselves at all, but only of setting an example for others. This is the magnanimity of a great person who regards the world as public.

何谓爱敬存心？

什么是爱敬存心？

What does it mean to have a heart of love and respect?

君子与小人，就形迹观，常易相混，惟一点存心处，则善恶悬绝，判然如黑白之相反。

君子与小人，表面上看经常难以区分，唯一区别在于内心的先天道德本性。善行与恶行的差别，就如黑白分明。

The noble person and the petty person often appear similar in their outward actions. Only in their innermost hearts is the difference between good and extreme, as distinct as black and white.

故曰：君子所以异于人者，以其存心也。君子所存之心，只是爱人敬人之心。

所以说，君子之所以不同于常人，是因为他们内心充满道德本性。君子的内心总是充满对他人的尊敬和友爱。

Therefore it is said: What distinguishes the noble person from others is their heart. The heart that the noble person possesses is simply a heart of loving and respecting others.

盖人有亲疏贵贱，有智愚贤不肖；万品不齐，皆吾同胞，皆吾一体，孰非当敬爱者？

人有亲疏贵贱之分，也有愚蠢与智慧之分，贤与不贤之分。所有人都不一样，但都是我们的同胞，难道有谁不值得我们敬爱吗？

People differ in closeness and distance, nobility and lowliness, wisdom and foolishness, virtue and vice. Though all are different, they are all our brothers and sisters, all part of the same body as ourselves. Who among them is not worthy of our love and respect?

爱敬众人，即是爱敬圣贤；能通众人之志，即是通圣贤之志。何者？

敬爱所有人，就是敬爱圣贤之人，能明白普通人的志向，也就能明白圣贤的心意。为什么呢？

To love and respect all people is to love and respect the sages and worthies; to understand the aspirations of all people is to understand the aspirations of the sages and worthies. Why?

圣贤之志，本欲斯世斯人，各得其所。

圣贤的心意，本来就是希望这个世界上的人，都能够开开心心地生活。

The aspiration of the sages and worthies is simply that all people in this world may live in peace and happiness, each in their proper place.

吾合爱合敬，而安一世之人，即是为圣贤而安之也。

我们爱敬众人，就可以使众人安泰，这也是代替圣贤使他们安泰。

When we love and respect all people, and bring peace to the people of this generation, we are bringing peace on behalf of the sages and worthies.

何谓成人之美？

什么是成人之美？

What does it mean to help others achieve their good aims?

玉之在石，抵掷则瓦砾，追琢则圭璋；故凡见人行一善事，或其人志可取而资可进，皆须诱掖而成就之。或为之奖借，或为之维持；或为白其诬而分其谤；务使成立而后已。

玉隐藏在石头中，如果丢弃，那它就是瓦砾，唯有雕琢，变成了圭璋一样的美玉。因此如果见到有人在做善事，或者有一个人的志向有可取的地方，都应该鼓励扶植他们获得成就。或者是称赞奖励，或者是帮助扶植，或者是帮助他们辩白污蔑，为他们分担别人的毁谤，总之一定要帮助到他们有所成就。

Jade hidden in a rock is no more than rubble if thrown away, but becomes a precious ceremonial vessel if carved and polished. Therefore, whenever we see someone doing a good deed, or someone whose aspirations are worthy and whose potential can be developed, we must guide and support them to achieve success. We may praise and encourage them, or help and sustain them, or clear their name of false accusations and share the slander against them—we must do everything we can until they succeed.

大抵人各恶其非类，乡人之善者少，不善者多。善人在俗，亦难自立。且豪杰铮铮，不甚修形迹，多易指摘；故善事常易败，而善人常得谤；惟仁人长者，匡直而辅翼之，其功德最宏。

大致上来说一般人都讨厌和自己不一样的人，同乡的善人少而不善的人多。善良的人在世俗社会很难获得成就。而且英雄豪杰多刚正不阿，不修边幅，又容易遭到批评指责，所以做善事经常容易失败。只有仁人长者多多地帮助和辅佐，这样的才能取得最大的功德。

Generally speaking, people dislike those who are different from themselves. In any village, there are few good people and many who are not good. Good people often find it difficult to stand on their own in the world. Moreover, outstanding and upright people often do not care about outward appearances and are easily criticized. Therefore, good deeds often fail, and good people are often slandered. Only when benevolent and virtuous elders correct and support them can the greatest merit be achieved.

何谓劝人为善？

什么是劝人为善？

What does it mean to encourage others to do good?

生为人类，孰无良心？世路役役，最易没溺。凡与人相处，当方便提撕，开其迷惑。

身为人类一员，每个人都有良心。在世上庸碌无为地活着，最容易陷入沉默与堕落。与人相处时，应在适当的时候提醒对方，解开他们的迷惑。

As human beings, who among us does not have a conscience? Yet the busy world easily drowns and corrupts us. Whenever we are with others, we should take convenient opportunities to remind them and awaken them from their confusion.

譬犹长夜大梦，而令之一觉；譬犹久陷烦恼，而拔之清凉，为惠最溥。

就像在漫长的黑夜中唤醒他们的梦境，或将他们从烦恼中解救出来，使他们心无烦恼，这无疑是最伟大的恩惠。

It is like waking someone from a long and deep dream, or pulling someone out of prolonged suffering and bringing them to cool refreshment. This is the greatest kindness one can bestow.

韩愈云：“一时劝人以口，百世劝人以书。” 较之与人为善，虽有形迹，然对证发药，时有奇效，不可废也；失言失人，当反吾智。

韩愈说：“一时劝人用嘴说，百世劝人就要著书立说。” 劝人为善和与人为善相比较，虽然显得有些露痕迹，但是对症下药经常会有神奇的效果，因此不可以废除。如果产生了失言失人的问题，那就要反思自己的智慧了。

Han Yu said: "For a moment, encourage others with your mouth; for a hundred generations, encourage others with books." Compared with being kind to others, encouraging others to do good may seem more obvious, but when you prescribe the right remedy for the situation, it often produces miraculous effects and cannot be abandoned. If you speak out of turn or to the wrong person, you should reflect on your own wisdom.

何谓救人危急？

什么是救人危急？

What does it mean to save people in emergencies?

患难颠沛，人所时有。偶一遇之，当如痌癏之在身，速为解救。或以一言伸其屈抑；或以多方济其颠连。崔子曰：“惠不在大，赴人之急可也。” 盖仁人之言哉。

每个人都有艰难困苦的时候，如果偶尔遇到了艰难困苦的人，就应该像自己生病一样快速去解救。或者说一句话为他辩解委屈压抑，或者想尽办法帮他度过穷困的生活。崔子说：“恩惠不一定要大，在别人危难之时伸出援助之手就可以了。” 这真是仁德的人才能说出来的话啊。

Hardship and misfortune befall everyone from time to time. When we encounter someone in distress, we should treat it as if it were our own pain and hurry to rescue them. We may speak a word to vindicate their wrongs, or use various means to relieve their suffering. Cui Zi said: "Kindness does not have to be great—just be there when someone is in need." These are truly the words of a benevolent person.

何谓兴建大利？

什么是兴建大利？

What does it mean to undertake projects that benefit the public?

小而一乡之内，大而一邑之中，凡有利益，最宜兴建；或开渠导水，或筑堤防患；或修桥梁，以便行旅；或施茶饭，以济饥渴；随缘劝导，协力兴修，勿避嫌疑，勿辞劳怨。

小如在一乡之内，大如一县之内，只要是对人们有利益的工程，都应该兴建。比如疏通水渠，修筑堤坝防范洪水；或者修建桥梁，方便人们出行；或者施舍茶饭，救助饥饿的人；顺其自然地劝导，同心协力地兴修工程，不要为了避免被人怀疑就不做，也不要因为辛苦艰难而抱怨。

Whether in a small village or a large county, any project that benefits the people should be undertaken: digging canals to channel water, building dikes to prevent floods, repairing bridges to facilitate travel, or providing tea and food to relieve hunger and thirst. We should encourage others according to circumstances, work together to build these projects, not avoid suspicion, and not shirk hardship or resentment.

何谓舍财作福？

什么是舍财作福？

What does it mean to give away wealth to create blessings?

释门万行，以布施为先。

佛门有很多种善行，以布施最为重要。

Among all the practices in Buddhism, giving (dana) is foremost.

所谓布施者，只是舍之一字耳。达者内舍六根，外舍六尘，一切所有，无不舍者。苟非能然，先从财上布施。世人以衣食为命，故财为最重。吾从而舍之，内以破吾之悭，外以济人之急；始而勉强，终则泰然，最可以荡涤私情，祛除执吝。

所谓的布施，不过就是一个舍字。心境通达的人不仅舍掉了六根，还舍掉了六尘，一切东西，没有不能舍弃的。如果不能做到这一点，就先从财物上布施。一般人都把衣食当作身家性命，所以对钱财非常看重。我却将钱财放弃掉了，不仅解决了我吝啬的问题，也可以在危急的时候救人一命。开始的时候可能会有些勉强，时间长了就不觉得有什么了。这样最终就可以洗净私心，祛除吝啬了。

What is called giving is simply the word "letting go". The enlightened person internally lets go of the six senses and externally lets go of the six sense objects—everything they have, they let go of. If you cannot do this yet, start by giving away wealth. Ordinary people regard food and clothing as essential to life, so wealth is most important to them. When we give away our wealth, internally we break our own stinginess, and externally we relieve others' emergencies. At first it may be difficult, but eventually it becomes natural. This is the best way to cleanse selfishness and eliminate attachment and miserliness.

何谓护持正法？

什么是护持正法？

What does it mean to uphold the right Dharma?

法者，万世生灵之眼目也。不有正法，何以参赞天地？何以裁成万物？何以脱尘离缚？何以经世出世？

法，是世间万物生灵的眼睛。没有正法，怎么能参与协助天地的变化呢？怎么能使万物生长变得更有规律呢？怎么能脱离尘世的束缚呢？怎么能超脱世间的束缚呢？

The Dharma is the eye of all living beings for ten thousand generations. Without the right Dharma, how can we assist Heaven and Earth in their transformations? How can we nurture and perfect all things? How can we escape the bonds of the mundane world? How can we live in the world yet transcend it?

故凡见圣贤庙貌，经书典籍，皆当敬重而修饬之。至于举扬正法，上报佛恩，尤当勉励。

所以只要见到先辈圣贤的庙宇和经书典籍，都应该敬重并维护整理。至于弘扬正法，报答佛祖的恩德，这种事情应该鼓励。

Therefore, whenever we see temples and images of sages and worthies, or sacred scriptures and classics, we should respect them and keep them in good repair. Especially, we should encourage ourselves to propagate the right Dharma and repay the kindness of the Buddha.

何谓敬重尊长？

什么是敬重尊长？

What does it mean to respect elders and superiors?

家之父兄，国之君长，与凡年高，德高，位高，识高者，皆当加意奉事。

家中的父母兄弟、国家的君主长官，以及所有年长、德行高尚、职位地位高的人，都应受到尊敬。

Our fathers and elder brothers at home, our rulers and superiors in the state, and all who are advanced in years, high in virtue, elevated in position, or profound in knowledge—all should be served with special care.

在家而奉侍父母，使深爱婉容，柔声下气，习以成性，便是和气格天之本。

在家里要孝敬父母，怀有深厚的爱心，面带温和的表情，讲话要温柔，态度要平和，这样才能逐渐形成习惯，这就是以和气感动天地的方法。

At home, serving our parents with deep love, gentle expressions, soft voices and humble attitudes, until this becomes our nature, is the foundation of using harmony to move Heaven.

出而事君，行一事，毋谓君不知而自恣也。刑一人，毋谓君不知而作威也。

在朝堂上侍奉君主，做任何事都不要因为君主不知情就放纵自己。审讯任何人都不要因为君主不知情就滥用职权。

When serving our ruler outside the home, we must not think that the ruler does not know and therefore indulge ourselves in whatever we do. We must not think that the ruler does not know and therefore abuse our power when punishing others.

事君如天，古人格论，此等处最关阴德。

侍奉君主应像侍奉上天一样，圣贤的言论非常正确，这与阴德的关系密切。

"Serve your ruler as you serve Heaven"—this is an ancient maxim. These matters are most closely related to hidden merit.

试看忠孝之家，子孙未有不绵远而昌盛者，切须慎之。

忠孝之家，子孙后代必定兴旺发达。因此，一定要格外谨慎小心。

Look at families known for loyalty and filial piety—their descendants always continue for generations and prosper. We must be extremely careful in these matters.

何谓爱惜物命？

什么是爱惜物命？

What does it mean to cherish all living beings?

凡人之所以为人者，惟此恻隐之心而已；求仁者求此，积德者积此。

人之所以是人，是因为人有同情心；追求仁慈的人追求这些，积德行善的人在累积这些。

What makes a person human is simply this heart of compassion. Those who seek benevolence seek this, and those who accumulate virtue accumulate this.

周礼：“孟春之月，牺牲毋用牝。”

《周礼》说：“早春的时候，祭祀用的牲口也不能用母的。”

The Rites of Zhou says: "In the first month of spring, do not use female animals for sacrifice."

孟子谓君子远庖厨，所以全吾恻隐之心也。

孟子说君子要远离厨房，就是为了保留同情心。

Mencius said that the noble person keeps away from the kitchen, in order to preserve their heart of compassion.

故前辈有四不食之戒，谓闻杀不食，见杀不食，自养者不食，专为我杀者不食。学者未能断肉，且当从此戒之。

所以先贤就有四条不能吃的规矩，是听见宰杀的声音不吃，看到宰杀的场面不吃，自己喂养的不吃，专门为我宰杀的不吃。人们不能断绝吃肉，至少应该以这四不食为戒。

Therefore, the ancients had the precept of the four non-eatings: do not eat what you hear being killed, do not eat what you see being killed, do not eat what you raised yourself, and do not eat what was killed specifically for you. Those who study these teachings, if they cannot yet give up meat entirely, should at least follow these precepts.

渐渐增进，慈心愈长，不特杀生当戒，蠢动含灵，皆为物命。

循序渐进地进行，慈悲的心也会逐渐增长。不仅仅是禁止杀生，万物众生都应受到爱护。

Gradually progressing in this way, your compassion will grow ever stronger. Not only should you refrain from killing living beings, but all creatures that move and possess consciousness are living beings.

求丝煮茧，锄地杀虫，念衣食之由来，皆杀彼以自活。故暴殄之孽，当与杀生等。至于手所误伤，足所误践者，不知其几，皆当委曲防之。

抽取蚕丝需要煮茧，锄地时会伤害到地里的虫子，想到衣物和食物的来源，都是以杀生来维持自己的生存。因此，浪费粮食的罪过，应该和杀害众生是相等的。至于无意间伤害到的生命，更是数不胜数，都应尽力预防。

To obtain silk, we boil cocoons; to plow the fields, we kill insects. When we think about where our clothing and food come from, we realize that we kill other beings to sustain our own lives. Therefore, the sin of wasting resources should be considered equal to the sin of killing living beings. As for the countless creatures we accidentally injure with our hands or step on with our feet, we should do everything we can to prevent this.

古诗云：“爱鼠常留饭，怜蛾不点灯。” 何其仁也！

古诗云：“爱怜老鼠就常常留下一些剩饭，可怜飞蛾就在晚上少点灯。” 这真是多么仁慈啊。

An ancient poem says: "Loving the mice, I often leave them rice; pitying the moths, I do not light the lamp." How compassionate this is!

善行无穷，不能殚述；由此十事而推广之，则万德可备矣。

善行无穷无尽，不能一一描述了。由上面总结的十个方面例子来推演开去，那么所有的功德全部都能实现了。

Good deeds are infinite and cannot be fully described. But by extending these ten categories, all virtues can be accomplished.

易曰：天道亏盈而益谦；地道变盈而流谦；鬼神害盈而福谦；人道恶盈而好谦。是故谦之一卦，六爻皆吉。

《易经》上说：天的道理是骄傲就会亏损而谦虚就会获益，地的道理是骄傲就要改变而谦虚就要更加地充满，鬼神的道理是骄傲就要受害而谦虚就能得到福泽，人则是厌恶骄傲自满的人，喜欢谦虚的人。因此，在谦这一卦中，六爻都是吉利的。

The Book of Changes says: The way of Heaven is to humble the proud and exalt the humble; the way of Earth is to empty the full and flow to the lowly; the way of ghosts and spirits is to harm the proud and bless the humble; the way of humans is to dislike the proud and love the humble. Therefore, in the hexagram of Humility, all six lines are auspicious.

书曰：“满招损，谦受益。”

《尚书》中说：“骄傲自满就会受到损害，谦虚谨慎就会获得益处。”

The Book of History says: "Pride brings loss, humility brings gain."

予屡同诸公应试，每见寒士将达，必有一段谦光可掬。

我多次和同乡一起参加考试，每次看到那些即将发达的寒门士子，脸上都是谦和的光彩。

I have taken the imperial examinations many times with other scholars. Every time I saw a poor scholar about to achieve success, there was always an aura of humility about him that was almost tangible.

辛未计偕，我嘉善同袍凡十人，惟丁敬宇宾，年最少，极其谦虚。

辛未年，我进京赶考，嘉善有我和同乡朋友共十人同行。其中有一位叫丁宾，字敬宇，他年纪最小，却非常谦虚。

In the Xinwei year, when we went to the capital to take the examination, there were ten of us from Jiashan. Among them, Ding Bin, style name Jingyu, was the youngest and extremely humble.

予告费锦坡曰：“此兄今年必第。”

我对同行的费锦坡说：“这个兄弟今年一定能够考上。”

I said to Fei Jinpo, who was with us: "This brother will surely pass the examination this year."

费曰：“何以见之？”

费锦坡问：“你是怎么看出来的？”

Fei Jinpo asked: "How can you tell?"

予曰：“惟谦受福。兄看十人中，有恂恂款款，不敢先人，如敬宇者乎？有恭敬顺承，小心谦畏，如敬宇者乎？有受侮不答，闻谤不辩，如敬宇者乎？人能如此，即天地鬼神，犹将佑之，岂有不发者？”

我回答：“只有谦虚的人才能获得福报。你看这十个人当中，谁像丁宾那样谦恭谨慎、诚恳忠实，又不抢在别人前面？谁像丁宾那样顺从、承受、谦虚、小心、谨慎？谁能像丁宾那样受到侮辱不在意，受到诽谤也不辩解？一个人若能做到这些，天地鬼神都会保佑他，怎么可能不发达？”

I replied: "Only the humble receive blessings. Look among the ten of us—who is as modest, sincere and unassuming as Jingyu, never pushing himself ahead of others? Who is as respectful, obedient, careful and reverent as Jingyu? Who can be insulted without answering, and slandered without defending himself, as Jingyu can? If a person can be like this, even Heaven, Earth, ghosts and spirits will protect him. How could he not succeed?"

及开榜，丁果中式。

等到发榜时，丁宾果然高中。

When the list was posted, Ding Bin indeed passed.

丁丑在京，与冯开之同处，见其虚己敛容，大变其幼年之习。

丁丑年在京城时，我和冯开之先生住在一起，发现他变得谦虚谨慎，神情严肃，完全不同于童年的习惯。

In the year of Dingchou, I was in the capital and lived with Mr. Feng Kaizhi. I noticed that he had become humble and reserved, with a solemn demeanor, completely different from his childhood habits.

李霁岩直谅益友，时面攻其非，但见其平怀顺受，未尝有一言相报。

他的好友李霁岩正直诚信，经常指出他的过失和错误，但他总是心平气和地接受，从不反驳。

Li Jiyan, his upright and trustworthy friend, often pointed out his faults and mistakes to his face. Yet Feng always accepted them calmly and never uttered a single word in rebuttal.

予告之曰：“福有福始，祸有祸先，此心果谦，天必相之，兄今年决第矣。”

我对他说：“福气有福气的根源，灾祸有灾祸的前兆。你如此谦虚，老天一定会帮助你的。今年你一定能在科举中高中。”

I said to him: "Blessings have their origins, and misfortunes have their omens. If your heart is truly humble, Heaven will surely assist you. Brother, you will definitely pass the imperial examination this year."
Note: The imperial examination was the civil service examination system in ancient China for selecting government officials.

已而果然。

后来，冯开之果然考中了。

And so it came to pass.

赵裕峰，光远，山东冠县人，童年举于乡，久不第。其父为嘉善三尹，随之任。

赵裕峰，名光远，是山东冠县人，不到二十岁便成为乡里的举人，但一直未能中进士。他的父亲调任嘉善的三尹，他也随父亲一同赴任。

Zhao Yufeng, whose given name was Guangyuan, was from Guan County, Shandong Province. He became a juren (provincial graduate) before the age of twenty, but for many years failed to pass the higher jinshi (palace graduate) examination. When his father was appointed as the third magistrate of Jiashan County, Zhao accompanied him to his post.
Note: Juren and jinshi were degrees in the imperial examination system. Juren was the second level, and jinshi was the highest level.

慕钱明吾，而执文见之，明吾悉抹其文，赵不惟不怒，且心服而速改焉。

他非常仰慕钱明吾，于是带着自己的文章去拜见。钱明吾将他的文章全部否定，赵裕峰不仅没有生气，反而心服口服地迅速改正。

He greatly admired Qian Mingwu, so he took his own writings to visit him. Qian completely rejected and crossed out all of Zhao's essays. Instead of being angry, Zhao was sincerely convinced and quickly revised them.

明年，遂登第。

第二年，他便考中了进士。

The following year, he successfully passed the jinshi examination.

壬辰岁，予入觐，晤夏建所，见其人气虚意下，谦光逼人，归而告友人曰：“凡天将发斯人也，未发其福，先发其慧；此慧一发，则浮者自实，肆者自敛；建所温良若此，天启之矣。” 及开榜，果中式。

壬辰年，我到京城觐见皇帝，遇到了夏建所。只见他神情谦虚谨慎，毫无盛气凌人的态度。回家后我对朋友们说：“如果上天要让一个人发达，必定会先启发他的智慧。智慧一旦被启发，浮躁的人就会变得沉稳，放肆的人也会学会谦虚和收敛。夏建所现在这种温和善良、谦虚谨慎的样子，正是上天开启了他的智慧。” 等到考试结果出来，夏建所果然高中。

In the year of Renchen, I went to the capital to have an audience with the Emperor and met Xia Jiansuo. I saw that he was humble and modest, with an aura of humility that was striking. When I returned home, I told my friends: "When Heaven is about to bring prosperity to a person, it first awakens their wisdom before bestowing blessings. Once this wisdom is awakened, the frivolous become steady, and the unrestrained become restrained. Xia Jiansuo is so gentle and virtuous—Heaven has indeed opened his wisdom." When the examination results were announced, Xia had indeed passed.

江阴张畏岩，积学工文，有声艺林。甲午，南京乡试，寓一寺中，揭晓无名，大骂试官，以为眯目。时有一道者，在傍微笑，张遽移怒道者。

江苏江阴人张畏岩，以刻苦读书著称于读书人中。甲午年参加南京的乡试时，他寄居在一座寺庙里。然而，当榜单揭晓时，却没有他的名字。因此，他大声责骂考官眼瞎。就在这时，一个道人在旁讥笑他，张畏岩立刻怒视道人。

Zhang Weiyan from Jiangyin, Jiangsu Province, was known among scholars for his diligent study and excellent writing skills. In the year of Jiawu, he took the provincial examination in Nanjing and stayed at a temple. When the list of successful candidates was posted and his name was not on it, he loudly cursed the examiners, calling them blind. At that moment, a Taoist priest standing nearby smiled faintly, and Zhang immediately turned his anger on him.

道者曰：“相公文必不佳。”

道人说：“你的文章一定写得不好。”

The Taoist said: "Your essays must not be well-written."

张怒曰：“汝不见我文，乌知不佳？”

张畏岩更加愤怒，说：“你又没看过我的文章，怎么能知道我写得不好？”

Zhang angrily retorted: "You haven't even seen my essays—how can you know they are not good?"

道者曰：“闻作文，贵心气和平，今听公骂詈，不平甚矣，文安得工？”

道人说：“我听说写文章，最重要的是心平气和，现在听见你在这里骂人，心中愤愤不平的，文章怎么可能写好？”

The Taoist replied: "I have heard that in writing essays, a calm and peaceful mind is most important. Now I hear you cursing and raging with resentment—how could your writing possibly be excellent?"

张不觉屈服，因就而请教焉。

张畏岩觉得道人说得有道理，慢慢服气了，便向道人请教。

Zhang found himself unable to argue, and so he approached the Taoist to ask for advice.

道者曰：“中全要命；命不该中，文虽工，无益也。须自己做个转变。”

道人说：“考试中与不中是命中注定的。命中不该中，文章再好也没有多大帮助。因此要在自身做转变。”

The Taoist said: "Passing the examination is entirely a matter of fate. If fate decrees that you will not pass, no matter how excellent your essays are, it will be of no avail. You must make a change within yourself."

张曰：“既是命，如何转变？”

张畏岩问道：“既然是命中注定的，如何能改变呢？”

Zhang asked: "If it is all fate, how can I change it?"

道者曰：“造命者天，立命者我；力行善事，广积阴德，何福不可求哉？”

道人答道：“生命乃天注定，而改变命运则在于个人之力。只要努力行善，积累阴德，哪里没有福气呢？”

The Taoist replied: "Heaven creates fate, but we ourselves establish our destiny. If you diligently perform good deeds and accumulate hidden virtue, what blessing cannot be obtained?"
Note: Yin de (hidden virtue) refers to good deeds done secretly without seeking recognition or reward, which is believed to bring blessings in Chinese culture.

张曰：“我贫士，何能为？”

张畏岩说：“我身世贫寒，如何能行善积阴德呢？”

Zhang said: "I am a poor scholar—what can I possibly do?"

道者曰：“善事阴功，皆由心造，常存此心，功德无量，且如谦虚一节，并不费钱，你如何不自反而骂试官乎？”

道人说：“行善积阴德，皆源于内心意愿。只要内心怀有善念，即可功德无量。况且只要谦虚谨慎，并不需要花钱，你怎么不反省自己却去骂考官呢？”

The Taoist said: "Good deeds and hidden merit all originate from the heart. If you constantly maintain this good intention, your merit will be immeasurable. Moreover, being humble costs nothing at all. Why do you not reflect on yourself instead of cursing the examiners?"

张由此折节自持，善日加修，德日加厚。丁酉，梦至一高房，得试录一册，中多缺行。

张畏岩从此改变了过去的作风，自我克制，善行日增，阴德也逐渐积累。丁酉年，他梦见自己在一所高大的房子里得到了一份科举考试的录取名册，其中有很多行是空缺的。

From then on, Zhang changed his ways and exercised self-restraint. His good deeds increased daily, and his virtue grew deeper. In the year of Dingyou, he dreamed that he entered a tall building and found a register of examination results, with many blank lines.

问旁人， 曰：“此今科试录。”

他询问旁边的人，说：“那是今年科举的录取名册。”

He asked someone nearby, and the person replied: "This is the register of successful candidates for this year's examination."

问：“何多缺名？”

他好奇地问：“为什么会有这么多空缺呢？”

Zhang asked: "Why are there so many missing names?"

曰：“科第阴间三年一考较，须积德无咎者，方有名。如前所缺，皆系旧该中式，因新有薄行而去之者也。”

对方答道：“对于那些参加科举考试的人，阴间每三年会考察一次，必须是行善积德并没有过错者，才能在上面留下名字。就像前面缺少的，都是原本应该考中的，但是因为最近的品行不好所以除去了名字。”

The person replied: "Every three years, the underworld conducts an assessment of those taking the imperial examinations. Only those who have accumulated virtue and committed no faults may have their names on this list. The blank spaces you see earlier are all people who were originally destined to pass, but whose names were removed because of recent misconduct."

后指一行云：“汝三年来，持身颇慎，或当补此，幸自爱。”

接着指着后面一行说：“你这三年来谦虚谨慎，自我克制，应该可以填补这些空缺，希望你继续保持。”

Then the person pointed to a line and said: "For the past three years, you have conducted yourself with great caution. You may well fill this vacancy. I hope you will continue to cherish your virtue."

是科果中一百五名。

果然，他这次考中了第一百零五名举人。

In that examination, he indeed passed and was ranked one hundred and fifth.

由此观之，举头三尺，决有神明；趋吉避凶，断然由我。

由此可以看出，举头三尺有神明；趋向吉利躲避凶祸，是由我们自己决定的。

From this we can see that there are indeed deities watching over us three feet above our heads; whether we seek good fortune and avoid misfortune is entirely up to us.

须使我存心制行，毫不得罪于天地鬼神，而虚心屈己，使天地鬼神，时时怜我，方有受福之基。彼气盈者，必非远器，纵发亦无受用。

务必在内心深处严格约束自己的行为，决不能得罪任何神明，且应当保持谦逊和谨慎，使得天地鬼神都认为我们受到冤屈，同情我们，这样才能为获得福气奠定基础。那些盛气凌人的人，一定没有远见，即使发达了也没有福气享受。

We must discipline our hearts and actions, never offending Heaven, Earth, or the spirits. By being humble and submissive, we make Heaven, Earth, and the spirits constantly pity and sympathize with us—this is the foundation for receiving blessings. Those who are arrogant and full of themselves will never achieve great things, and even if they become prosperous, they will not be able to enjoy their good fortune.

稍有识见之士，必不忍自狭其量，而自拒其福也，况谦则受教有地，而取善无穷，尤修业者所必不可少者也。

稍微有点见识的人，一定都不会让自己因为心胸狭窄而拒绝得到福泽。况且谦虚的人有受到教育的机会，这样能得到无数的好处，尤其是读书人不能缺少的。

Anyone with even a modicum of insight would never be so narrow-minded as to reject their own blessings. Moreover, humility allows one to receive instruction and benefit endlessly from others' goodness—this is especially indispensable for those pursuing scholarship.

古语云：“有志于功名者，必得功名；有志于富贵者，必得富贵。”

古人说过：“志向决定于想考取功名的人，一定会成功考取功名；志向在于大富大贵的人，就一定会大富大贵。”

An ancient saying goes: "Those who set their hearts on official rank and fame will surely attain them; those who set their hearts on wealth and honor will surely attain them."

人之有志，如树之有根，立定此志，须念念谦虚，尘尘方便，自然感动天地，而造福由我。

人若有了志向，如同树有了根。只要确立了志向，就应该时刻保持谦逊，处处为他人着想，这样自然能感动天地，也能得到福报。

A person's ambition is like the root of a tree. Once you have established this ambition, you must maintain humility in every thought and be helpful in every situation. This will naturally move Heaven and Earth, and you will create your own blessings.

今之求登科第者，初未尝有真志，不过一时意兴耳；兴到则求，兴阑则止。

当今那些考取功名的人，最初并没有真正确立志向，只是凭一时的兴趣，兴趣来了就参加考试，兴趣没了自然就停下了。

Today, those who seek to pass the imperial examinations often have no true ambition at the beginning—they are merely acting on a passing whim. When their interest is aroused, they pursue it; when their interest fades, they stop.

孟子曰：“王之好乐甚，则齐其庶几乎？”

孟子说：“大王既然这么喜欢音乐，那么齐国被您治理得也差不多了？”

Mencius said: "If Your Majesty truly loves music, then the state of Qi will be well-governed indeed!"
Note: Mencius (372-289 BCE) was a famous Chinese philosopher and the most important Confucian after Confucius himself. This quote is from the Mencius, one of the Four Books of Confucianism.

予于科名亦然。

我认为考科举也是这个样子。

I believe the same principle applies to achieving success in the imperial examinations.