---
title: "了凡四訓 · 積善之方"
description: "了凡四訓是明代居士袁了凡所著的家訓文集，融合儒家與佛教思想，成書於十六世紀。內容以立命之學、改過之法、積善之方、謙德之效四部分，闡述命運可通過行善修德改變，強調因果與自我革新。該書雖非正統佛經，但深受佛教界推崇，被視為居士修行的重要指南，對中國民間信仰與道德教育影響深遠，體現了人間佛教的實踐精神。"
url: "https://rushiwowen.co/en/r/cmcy56sj900cql4040o83oq2e"
---
### 積善之方
> The Ways of Accumulating Goodness
易曰積善之家必有餘慶。昔顏氏將以女妻去聲配也叔梁紇。孔子之父而歷敘其祖宗積德之長。逆知豫知其子孫必有興者。孔子稱舜之大孝曰宗廟古天子諸候祭祀先人之所也廟者貌也因此想像先人之容貌也饗之受享也子孫保之皆至論也試以往事徵之。考驗也
> The Book of Changes says: "A family that accumulates good deeds will surely have abundant blessings." In the past, when the Yan family was about to marry their daughter to Shu Lianghe (the father of Confucius), they carefully reviewed the long history of virtuous deeds accumulated by his ancestors. They foresaw that his descendants would surely flourish. Confucius praised Shun's great filial piety, saying that his ancestors were honored in the ancestral temple and his descendants would preserve his legacy. These are all profound truths. Let us verify this with historical events.
楊少師榮。古皇帝之師舊制有太師太傅太保少師少傅少保之職其尊介於公卿之間建𡩋府名屬福建省人。世以濟渡為生。其先祖累世操渡船生涯久雨溪漲。橫流水急勢猛而橫流也衝毀民居。溺死者順流而下。他舟皆撈取貨物。獨少師曾祖及祖惟救人而貨物一無所取。鄉人嗤其愚。嗤竊笑也逮及也少師父生。家漸裕。家計寬裕有神人化為道者。語之曰。汝祖父有陰功子孫當貴顯。宜葬某地。遂依其所指而窆之。窆音砭安葬也即今白免墳也。後生少師。弱冠登第位至三公。加曾祖祖父如其官。子孫貴盛。至今尚多賢者。
> Junior Preceptor Yang Rong hailed from Jianning Prefecture in Fujian Province. His family had made their living as ferrymen for generations. One year, after prolonged rains caused the river to swell, the torrential waters raged and flooded the banks, destroying homes. The drowning victims were carried downstream. While other boats scrambled to salvage floating goods, only Yang Rong's great-grandfather and grandfather focused solely on rescuing people, taking not a single item of cargo. The villagers mocked them for their foolishness. When Yang Rong's father was born, the family gradually began to prosper. One day, a divine being disguised as a Taoist priest told them, "Your ancestors have accumulated hidden merit, and your descendants are destined for honor and prominence. You should bury your dead at a certain location." Following his instructions, they interred their ancestors at that spot — which is now known as the White Rabbit Grave. Later, Yang Rong was born. He passed the imperial examinations at twenty and rose to become one of the Three Excellencies, the highest official ranks. His great-grandfather and grandfather were posthumously honored with the same titles. His descendants flourished and prospered, and even today, many among them are virtuous and worthy.
鄞縣名屬寧波府人楊自懲。初為縣吏。佐理之職存心仁厚。守法公平。時縣宰長官嚴肅。偶撻打也一囚。囚犯血流滿前。而怒猶未息。楊跪而寬解之。宰曰。怎柰此人越法悖理。越踰越悖悖逆不由人不怒。自懲叩首曰。上失其道。民散久矣。散失所依從也如得其情。哀矜哀傷痛矜憐憫勿喜。喜且不可。而况怒乎。喜則易涉輕忽怒則更多冤抑宰為之霽顏。心被感動而息怒也家甚貧。餽遺一無所取。遇囚人乏糧。常多方以濟之。濟解人之急也一日有新囚數人待哺。飢極期得食如赤子待哺也家又缺米。給囚。則家人無食。自顧。則囚人堪憫。與其婦商之。婦曰囚從何來。曰自杭而來。沿路忍饑。菜色可掬。言饑者面黃於菜可與掌中之黃色菜葉相比也因撤除去己之米煑粥以食去聲讀如飼給彼充饑也囚。後生二子。長曰守陳。次曰守址。為南北吏部侍郎。長孫。為刑部侍郎。次孫。為四川廉憲。官名元置肅政廉訪司以巡察各路明改為提刑按察使司故稱按察使為廉訪亦曰廉憲又俱為名臣。今楚亭德政。亦其裔後人也。
> Yang Zicheng, a native of Yin County (a county under Ningbo Prefecture), first served as a county clerk (an assisting role). He was kind-hearted and upheld the law with fairness. At that time, the county magistrate (the chief official) was strict and severe. One day, the magistrate beat a prisoner (an inmate), and blood flowed across the floor, yet his anger remained unabated. Yang knelt down and tried to placate him. The magistrate said, "How can I not be angry? This man has violated the law and defied reason (transgressing boundaries and acting rebelliously)." Yang Zicheng kowtowed and replied, "When those above lose the Way, the people are long scattered (left without guidance or support). If you understand the truth of the matter, you should feel sorrow and compassion (grief and pity) rather than joy. Even joy is inappropriate—how much less so anger? (Joy can lead to carelessness, while anger leads to more injustice.)" The magistrate was moved and his anger subsided (his heart softened and he stopped being angry). Yang's family was very poor, and he never accepted any gifts. When prisoners lacked food, he would always find ways to help them (relieving their urgent needs). One day, several new prisoners arrived, waiting to be fed (starving, desperate for food like infants waiting to be nursed). His family was also short of rice. If they gave to the prisoners, his family would go without food. If they kept it for themselves, the prisoners would be pitiable. He discussed this with his wife. She asked, "Where did these prisoners come from?" He replied, "From Hangzhou. They suffered hunger along the way, and their malnourished faces are plain to see (meaning their yellowed, starving faces could be compared to yellow vegetable leaves)." So they took out their own rice (removing it) and cooked porridge to feed (pronounced in the falling tone, meaning to give and fill the prisoners' stomachs). Later, Yang had two sons. The elder was named Shouchen, and the younger was named Shouzhi. They both became Vice Ministers of Personnel in the southern and northern capitals. His eldest grandson became Vice Minister of Justice, and his second grandson became the Surveillance Commissioner of Sichuan (an official title—the Yuan dynasty established the Censorate and Surveillance Commission to inspect circuits, which was later changed to the Judicial Commission in the Ming dynasty, hence the officials were called Surveillance Commissioners or simply Lianxian). They all became renowned officials. The current administrator Chuting's virtuous governance is also a legacy of his descendants (later generations).
昔正統間。明英宗年號鄧茂七倡亂於福建。士民從賊者甚眾。朝廷起鄞縣張都憲楷南征。以計擒賊。後委委派布政司管理全省財政民政猶今之省長也謝都事。搜殺東路賊黨。謝求賊中黨附冊籍。凡不附賊者密授以白布小旗。約兵至日插旗門首。戒軍兵無妄殺。全活萬人後謝之子遷中狀元為宰輔宰相也孫丕復中探花科舉時代殿試第三名曰探花莆田屬福建廈門道林氏先世有老母好善。歡喜行善常作粉團施人。求取即與之無倦色。一仙化為道人。每旦索食六七團。母日日與之終三年如一日乃知其誠也。因謂之曰吾食汝三年粉團。何以報汝。府後有一地。葬之。子孫官爵。有一升蔴子之數。其子依所點葬之。初世即有九人登第。累代簪纓甚盛。代世多貴顯之人福建有無林不開榜之謠。一鄉盛傳之說
> During the Zhengtong reign of the Ming Dynasty, when Deng Maoqi stirred up rebellion in Fujian, many common folk joined his ranks. The imperial court dispatched Commander Zhang Kai from Yin County to lead a southern campaign, and he managed to capture the rebel leader through strategic cunning. Following this, the court instructed Provincial Commissioner Xie to hunt down and eliminate the remaining rebel factions in the eastern region. Xie obtained the rebel registry listing all affiliated members. For those who had not joined the rebellion, he secretly distributed small white flags, instructing them to hang these flags at their doorways when the troops arrived, with strict orders against indiscriminate killing. This single act spared the lives of over ten thousand people. Later, Xie's son, Xie Qian, achieved the highest distinction in the imperial examinations and rose to become a prominent minister of state. His grandson Xie Pi also earned the prestigious title of Tanhua (third place in the palace examination). Similarly, in Putian, Fujian, there lived an elder from the Lin family known for her virtuous nature. She habitually made rice dumplings to share with those in need, always giving freely to anyone who asked without ever showing weariness. One day, an immortal disguised as a Taoist priest came seeking seven or eight dumplings each morning. The old woman provided them daily for three full years without fail, demonstrating her unwavering sincerity. Moved by her genuine kindness, the immortal revealed himself and said, "I have eaten your dumplings for three years—how shall I repay your kindness? Behind your house lies a plot of land. If you bury your family members there, your descendants will hold official positions as numerous as sesame seeds." Acting on his guidance, her son arranged burial there accordingly. Indeed, in the very first generation, nine members of the Lin family passed the imperial examinations. Generation after generation, the family continued producing distinguished officials in great numbers. In Fujian, a saying spread wide: "When the Lin family participates in examinations, the results boards will surely bear their names."
馮琢庵太史國史館事多以翰林任之故翰林號曰太史之父。為邑庠生。秀士也隆冬早起赴學。路遇一人。倒臥雪中。捫之以手撫之半殭矣。幾乎氣絕也遂解己綿裘衣之。為之穿著也且扶歸救甦。生機回轉也夢神告之曰。汝救人一命。出至誠心。吾遣韓琦即宋名臣韓魏公也其簡史已詳舊序中為汝子。及生琢庵遂名琦。
> Feng Zhuo'an, who later held the prestigious position of Grand HistorianIn the Hanlin Academy, most tasks of the National History Bureau were undertaken by its members, hence they were called Grand Historians., was the son of a man who was a county scholarA scholar of outstanding talent.. One bitterly cold winter morning, his father rose early to head to school. On the way, he encountered a man lying collapsed in the snow. Feeling himGently touching him with his hand., he found the man was half-frozenOn the verge of breathing his last.. Without hesitation, he took off his own padded cotton coat and dressed the man in itPutting it on him., then carried him home and revived himBringing him back to life.. That night, he dreamed a deity told him, "You saved a life with utmost sincerity. I will send Han QiThis refers to the famed Song dynasty minister, Duke Han Wei. His biography is detailed in the previous preface. to be your son." When Zhuo'an was born, he was indeed named Qi.
台州應尚書。壯年習業於山中。夜鬼嘯集。往往驚人。公不懼也。一夕聞鬼云。某婦以夫久客不歸。翁姑逼其嫁人。明夜當縊上弔也死於此。吾得代矣。公潛毫不聲張賣田得銀四兩即偽作其夫之書。寄銀還家。其父母見書。以手跡不類疑之。既而曰書可假。銀不可假。想兒無恙。婦遂不嫁。其子後歸。夫婦相保如初。公又聞鬼語曰。我當得代。柰此秀才壞吾事。傍一鬼曰。爾何不禍之。此之字作他字解曰。上帝以此人心好。命作陰德尚書矣舊官制六部之長皆稱尚書吾何得而禍之。應公因此益自努勵。善日加修。德日加厚。遇歲饑。輒每也捐穀以賑救濟之。遇親戚有急。輒委曲維持。遇有橫逆。非理之侵犯輒反躬自責。反回轉也怡然心平氣和順受。大度包容子孫登科第者今累累也。甚多
> Minister Ying of Taizhou studied hard in the mountains during his youth. At night, ghosts would gather and howl, often startling people, but he was not afraid. One evening, he overheard a ghost say, "A certain woman's husband has long been away and hasn't returned. Her in-laws are forcing her to remarry. Tomorrow night she will hang herself here, and I will have my replacement." Minister Ying quietly sold some land, obtained four taels of silver, and forged a letter from the woman's husband, sending the money home with it. When the parents saw the letter, they doubted it because the handwriting didn't match. But then they reasoned, "The handwriting could be forged, but the silver cannot be fake. Surely our son is safe." So the woman was not forced into remarriage. Later, her husband did return, and the couple remained together as before. Minister Ying then heard the ghost say again, "I should have had my replacement, but this scholar ruined my plan." Another ghost asked, "Why don't you bring misfortune upon him?" The first ghost replied, "Because of this man's good heart, Heaven has destined him for the position of Minister of Works in the afterlife. How could I possibly harm him?" Because of this, Minister Ying became even more diligent in his efforts. His virtue grew day by day. During famines, he would donate grain to relieve those in need. When relatives faced emergencies, he would go out of his way to help them. When he encountered unfair treatment, he would examine himself and accept it with equanimity and tolerance. Among his descendants, many have gone on to pass the imperial examinations and hold high office.
常熟蘇屬縣名徐鳳竹栻。其父素富。偶遇年荒。先捐租以為同邑之倡又分穀以賑貧乏。夜聞鬼唱於門曰。千不誆。誆欺人語也萬不誆。徐家秀才做到了舉人郎。相續而呼。連夜不斷。是歲鳳竹果舉於鄉。舉舉人鄉鄉試其父因而益積德。孳孳勤勉不怠。修橋修路齋僧僧為人中福田有僧而後佛法住世遇佛法而後眾生有出苦之期凡發至心齋僧者此人當來受福無量謗法謗僧以惡知見導眾造罪業此人當下即得無邊罪業罪福皆由人自造也接眾。接待行脚僧眾俾得歇息住宿凡有利益。無不盡心。後又聞鬼唱於門曰。千不誆。萬不誆。徐家舉人。直做到都堂。都堂官廳之稱亦為舊官制都察院堂上官長之稱鳳竹官終兩浙巡撫。
> In Changshu, a town under Suzhou, there lived a man named Xu Fengzhu, whose courtesy name was Shi. His father had always been wealthy. One year, when famine struck, he took the lead by waiving the rent for his tenants to inspire others in the area to do the same, and he also distributed grain to help those in need. One night, he heard ghosts singing outside his door: "A thousand deceptions, ten thousand deceptions—the Xu family's scholar has passed the provincial exam." The chant echoed continuously through the night. That very year, Fengzhu indeed passed the provincial examination. Because of this, his father grew even more devoted to accumulating virtue. He worked tirelessly, never slacking, repairing bridges and roads, offering meals to monks—who are fields of merit for humanity, for with monks the Dharma endures, and with the Dharma beings can escape suffering; those who sincerely feed monks will receive boundless blessings, while those who slander the Dharma or the sangha and lead others astray with evil views will reap endless misdeeds, for both fortune and misfortune are self-created—and welcoming wandering practitioners, providing them with rest and lodging. Nothing that could benefit others did he leave undone. Later, he again heard ghosts singing by his door: "A thousand deceptions, ten thousand deceptions—the Xu family's scholar will rise to the rank of Grand Counselor." In the end, Fengzhu served as the Governor of the two Zhejiang provinces.
嘉興屠康僖公。初為刑部主事。宿獄中。細詢諸囚情狀。得無辜音姑罪也者若干人。公不自以為功密疏其事以白堂官。後朝審。堂官摘其語約舉屠公所白語以訊審問諸囚無不服者。釋冤抑冤枉屈抑壓迫十餘人一時輦下咸頌尚書之明。輦下指京都咸頌口碑載道也公復稟曰。輦轂之下。輦轂指車駕經行之地言切近也尚多冤民。四海之廣兆民之眾。豈無枉者。宜五年差一減刑官覈實。仔細考查究其實情而平反之。輕重酌中曰平盡翻舊案曰反尚書為奏。允其議。時公亦差減刑之列。夢一神告之曰。汝命無子。今減刑之議。深合天心。上帝賜汝三子。皆衣紫腰金。是夕夫人有娠。受孕後生應塤。應坤。應埈。皆顯官。
> Tu Kangxi of Jiaxing, when he first served as a secretary in the Ministry of Justice, stayed overnight in the prison to question the prisoners in detail about their circumstances. He discovered that several people had been unjustly accused. Without taking credit for himself, he secretly documented the cases and reported them to his superior. Later, during the court session, the superior cited his words to interrogate the prisoners, and none failed to confess. More than ten innocent people were released, and for a time, everyone in the capital praised the minister's wisdom. Tu further reported, "Even here in the capital, so close to the throne, there are still many wrongfully accused. Given the vastness of the empire and the multitude of its people, how could there be none who suffer injustice? It would be fitting to dispatch a reviewing officer every five years to carefully verify cases and provide redress." The minister presented this proposal to the throne, and it was approved. Around that time, Tu himself was appointed to serve among the review officers. A god appeared to him in a dream and said, "Your destiny was to have no sons, but this proposal for reviewing sentences aligns deeply with Heaven's will. The Jade Emperor has granted you three sons, all of whom will rise to high office and wear purple robes with golden belts." That very night, his wife became pregnant. In time, she gave birth to Yingxun, Yingkun, and Yingjun, all of whom became prominent officials.
嘉興包憑字信之。其父為池陽太守。池陽即安徽池州府別名太守為舊官制郡守亦名知府生七子。憑最少。贅平湖袁氏。與吾父往來甚厚。博學高才。累舉不第。留心二氏佛老之學。一日東游泖湖。在江蘇松江府有上泖中泖下泖稱為三泖西承太湖來源東注吳淞江入海偶至一村寺中。見觀音像。淋漓露立。屋破無物禦雨點也即解橐有托底之袋曰橐無托底而縫合者曰囊中得十金授主僧令修屋宇。僧告以功大銀少。不能竣音俊完結也事。復取松布四疋檢篋中衣篋竹箱七件與之。內紵褶。紵蔴織物也精者曰絺粗者曰綌褶袷衣也係新置。其僕請已之。已罷而不與也憑曰但得聖像無恙吾雖裸裎何傷。裸裎露體也僧垂淚曰。舍銀及衣布。猶非難事。只此一點心如何易得。後功完。拉老父同遊。宿寺中。公夢伽藍佛寺中護法神有十八位載七佛經來謝曰。汝子當享世祿矣。後子汴。孫檉芳。皆登第。作顯官。
嘉善縣名屬浙江嘉興府支立之父。為刑房吏。有囚無辜無罪陷被害重辟。重刑意哀之。欲求其生。囚語其妻曰。支公嘉意。愧無以報。明日延之下鄉。汝以身事之。彼或肯用意。則我可生也。其妻泣而聽命。及至。妻自出勸酒。具告以夫意。支不聽卒到底為盡力平反之。囚出獄。夫妻登門叩謝曰。公如此厚德。晚世所稀。今無子。吾有弱女。送為箕帚妾。此則禮之可通者。支為備禮而納之。生立。弱冠。年二十也中魁官至翰林孔目。官名掌翰林院文牘之類立生高。高生祿。皆貢為學博。祿生大綸。登第。
凡此十條。所行不同。同歸於善而已若復精而言之。則善有真有假。有端有曲。有陰有陽。有是有非。有偏有正。有半有滿。有大有小。有難有易。皆當深辨。為善而不窮理。則自謂行持。豈知造孽。枉費苦心。無益也。
何謂真假。昔有儒生數輩。謁中峯和尚。元天目山高僧普應國師問曰。佛氏論善惡報應。如影隨形。今某人善。而子孫不興。某人惡。而家門隆盛。佛說無稽矣。稽考也無稽無可考證也中峯云。凡情俗情未滌。滌洗濯也正眼法眼未開。認善為惡。指惡為善。往往有之。不憾己之是非顛倒。而反怨天之報應有差乎。眾曰。善惡何致相反。中峯令試言其狀。一人謂詈人罵人毆人打人是惡。敬人禮人是善。中峯云。未必然也。一人謂貪財妄取是惡。廉潔有守是善。中峯云。未必然也。眾人歷言其狀。中峯皆謂不然。因請問。中峯告之。曰有益於人是善。有益於己是惡。有益於人則毆人詈人皆善也。有益於己則敬人禮人皆惡也。是故人之行善。利人者公。公則為真。利己者私。私則為假。又根心從良心發出者者真。襲跡循例者假。又無為為去聲謂無所希求也而為者真。有為有所希求而為者假。皆當自考。
何謂端曲。今人見謹愿恭順之士。類稱為善而取之。聖人則𡩋取狂勇於進取不拘小節狷堅於退守不肯輕舉至於謹愿之士。雖一鄉皆好。而必以為德之賊。賊傷害也是世人之善惡分明與聖人相反。推此一端種種取舍。無有不謬。天地鬼神之福善禍淫皆與聖人同是非。而不與世俗同取舍。凡欲積善。決不可徇耳目被聲色役使也惟從心源隱微處即無人能見之念頭方動處默默洗滌嚴自糾察善自防止純完全是濟世之心則為端。苟有一毫媚世之心即為曲。純是愛人之心則為端。有一毫憤世之心即為曲。純是敬人之心則為端。有一毫玩世之心即為曲。侮弄曰玩皆當細辨。
何謂陰陽。凡為善而人知之。則為陽善。為善而人不知。則為陰德。陰德天報之。陽善享世名。名亦福也。名者造物所忌。世之享盛名而實不副副相配也者。多有奇非常禍。人之無過咎罪狀而橫被惡名者。子孫往往驟發。能逆來順受如此涵養一生所作善業烏有限量其子孫之發跡有必然者陰陽之際微矣哉。
何謂是非。魯國之法。魯人有贖人臣妾於諸侯。皆受金於府。府掌財幣之官臣家臣奴僕類妾侍妾婢女類均坐罪而沒入官家者法有納金贖罪之例子貢孔子弟子長於理財贖人而不受金。孔子聞而惡之。曰賜子貢名失之矣。夫聖人舉事可以移風易俗。而教道可施於百姓。非獨適己求快己心之行也。今魯國富者寡而貧者眾。受金則為不廉。何以相贖乎。自今以後。不復贖人於諸侯矣。此蓋魯國恤民之道謂魯國之人或在他國有錮蔽不能自由者若有好義之士為之納金請令自由魯之政府則賞以金子貢善於理財家資甚富贖人而不受賞金其心頗善而未免有妨後人以受金則為不廉若非大富人誰有此力故孔子說此以防其弊子路孔子弟子精通武藝拯人於溺。溺失足落水也拯救援也其人謝之以牛。子路受之。孔子喜曰。自今魯國。多拯人於溺矣。一則勇於救難一則厚於報德皆足以為世勸自俗眼觀。之子貢不受金為優。子路之受牛為劣。劣可鄙薄也孔子則取由子路名而黜責也賜子貢名焉。乃知人之為善。不論現行。求快一時而論流弊。流毒後世不論一時。而論久遠。不論一身。而論天下。現行雖善。而其流足以害人。則似善而實非也。現行雖不善。而其流足以濟人。則非善而實是也。然此就一節論之耳。他如非義之義。非禮之禮。非信之信。非慈之慈。皆當決擇。
何謂偏正。昔呂文懿公初辭相位。歸故里。海內仰之。如泰山北斗。有一鄉人。醉而詈之。呂公不動。謂其僕曰。醉者勿與較也。閉門謝之。逾年過了一年其人犯死刑入獄。呂公始悔之曰。使當時稍與計較。送公家官署責治懲戒可以小懲而大戒。吾當時只欲存心於厚。不謂養成其惡。以至於此。此以善心而行惡事者也。又有以惡心而行善事者。如某家大富。值歲荒。窮民白晝搶粟於市。告之縣。縣不理。窮民愈肆。遂私執捕捉而困辱之。眾始定。不然。幾近也亂矣。故善者為正。惡者為偏。人皆知之。其以善心而行惡事者。正中偏也。以惡心而行善事者。偏中正也。不可不知也。
何謂半滿。易曰。善不積。不足以成名。惡不積。不足以滅身。書曰。商罪貫盈。惡貫滿盈喻如錢盈串也如貯儲藏物於器。勤而積之。則滿。懈而不積。則不滿。此一說也。昔有某氏女入寺。欲施而無財。止有錢二文。捐而與之。主席者親為懺悔。及後入宮富貴。攜數千金入寺捨之。主僧惟令其徒回向而已。因問曰。吾前施錢二文。師親為懺悔。今施數千金。而師不回向。何也。曰前者物雖薄。而施心甚真。非老僧親懺。不足報德。今物雖厚。而施心不若前日之切。令人代懺足矣。此千金為半。而二文為滿也。鍾離授丹於呂祖。呂祖唐時人名巖字洞賓喜作出世裝束咸通中及第兩調縣令途遇異人鍾離權授以修養方法遂隱陝西終南山得道點鐵為金。可以濟世。呂問曰。終變否。曰五百年後。當復本質。呂曰。如此則害五百年後人矣。吾不願為也。曰修仙要積三千功行。汝此一言。三千功行已滿矣。呂發此言從不圖現益普益未來之真心中出故其功行彌大此又一說也。又為善而心不著善。則隨所成就皆得圓滿。心著於善。雖終身勤勵。止於半善而已。譬如以財濟人。內不見己。外不見人。中不見所施之物。是謂三輪體空。是謂一心清淨。則斗粟可以種無涯之福。一文可以消千劫之罪。倘此心未忘。雖黃金萬鎰。鎰二十兩福不滿也。此又一說也。
何謂大小。昔衛仲達為館職。被攝至冥司。攝攝魂冥陰也主者冥官命吏呈善惡二錄。比及也至。則惡錄盈庭。其善錄一軸。僅如筯音住夾取食物之器而已。索秤稱之。則盈庭者反輕。而如筯者反重。仲達曰某。年未四十。安得過惡如是多乎。曰一念不正即是。不待犯也。因問軸中所書何事。曰朝廷嘗興大工。修三山石橋。君上疏諫之。此疏稿也。仲達曰某雖言。朝廷不從。於事無補。救也而能有如是之力。曰。朝廷雖不從。君之一念已在萬民。向使聽從。善力更大矣。故志在天下國家。則善雖少而大。苟在一身。雖多亦小。
何謂難易。先儒謂。克己須從難克處克將去。夫子論為仁。亦曰先難。必如江西舒翁。捨二年僅得之束修代償官銀。而全人夫婦。與邯鄲屬河南彰德府張翁。捨十年所積之錢。代完贖銀。而活人妻子。皆所謂難捨處能捨也。如鎮江府治屬江蘇靳翁。雖年老無子。不忍以幼女為妾。而還之鄰。此難忍處能忍也。故天降之福亦厚。凡有財有勢者。其立德皆易。易而不為。是為自暴。貧賤作福皆難。難而能為。斯可貴耳。隨緣濟眾。其類至繁。約言其綱。大約有十。第一與人為善。第二愛敬存心。第三成人之美。第四勸人為善。第五救人危急。第六興建大利。第七捨財作福。第八護持正法。第九敬重尊長。第十愛惜物命。
何謂與人為善。昔舜在雷澤。在山東濮縣東南見漁者。皆取深潭厚澤。而老弱則漁於急流淺灘之中。惻然悲痛哀之。往而漁焉。投足彼輩中欲以身作則見爭者。皆匿其過而不談。為人掩惡去其反抗之心留彼自新之路見有讓者。則揄揚。稱許讚揚以作激勸而取法之。朞年週年皆以深潭厚澤相讓矣。此不過借此故事表出與人為善之德意並非勸人捕魚而造謀財害命之殺業也凡一切殺生行業及一切與殺生業有連帶關係之行業皆屬黑業皆為千生百劫沈淪苦海之深因擇業不可不審慎也夫以舜之明哲。豈不能出一言教眾人哉。乃不以言教。而以身轉之。轉移人心此良工苦心也。吾輩處末世。勿以己之長而蓋人。勿以己之善而形人。勿以己之多能而困人。收斂才智。若無若虛。見人過失。且涵容而掩覆之。一則令其可改。一則令其有所顧忌而不敢縱。放肆見人有微長可取。小善可錄。記錄期不負其善行也翻然舍己而從之。且為豔稱而廣述之。凡日用間。發一言。行一事。全不為自己起念。全是為物立則。此大人天下為公之度也。
何謂愛敬存心。君子與小人。就形迹觀。常易相混。惟一點存心處。則善惡懸絕。判然如黑白之相反。故曰。君子所以異於人者。以其存心也。君子所存之心。只是愛人敬人之心。蓋人有親疏貴賤有智愚賢不肖。萬品不齊。皆吾同胞。皆吾一體。孰非當敬愛者。愛敬眾人。即是愛敬聖賢。能通眾人之志。即是通聖賢之志。何者。聖賢之志。本欲斯世斯人。各得其所吾合愛合普徧也合敬。而安一世之人。即是為代也聖賢而安之也。
何謂成人之美。玉之在石。抵擲抵拒敵對而拋擲之則瓦礫。等於碎瓦石子追琢追音堆追琢治玉功程也則圭璋。圭瑞玉上圜下方古之王者作為國家名器以封諸侯故取重土如夏禹治水功成而錫玄圭璋說文半圭為璋故凡見人行一善事。或其人志可取而資可進。皆須誘掖誘善導掖提扶而成就之。或為之獎借。獎褒美勸勉意借善善從長含寬待意或為之維持或為白其誣污衊也冤枉也而分其謗。獎借維持辯誣分謗能如此成全人便是大學問大智慧大福德相務使之成立而後已。大抵大概也人各惡去聲不喜歡也其非類。宗旨性習或各別或相反也眾生肉眼不識好歹同惡相濟臭味相投者誤認為良伴直至身敗名裂而後已良可悲也豈知相反適相成苦口多良藥忠言恆逆耳順時易傾覆逆境多振拔有作為人當開放見地以善處之鄉人之善者少。不善者多。善人在俗。亦難自立。且豪傑智過萬人者謂之英智過千人者謂之俊智過百人者謂之豪智過十人者謂之傑錚錚。金聲後漢劉盆子傳光武曰卿所謂鐵中錚錚者言不同尋常也不甚修形迹。多易指摘容易惹人非議也故善事常易敗。而善人常得謗。惟仁人長者匡直而輔翼之。匡正之也翼覆護也其功德最宏。
何謂勸人為善。生為人類。孰無良心。世路役役。有所求而不止也最易沒溺。容易令人失足也凡與人相處。當方便提撕。多方指示使之警悟開其迷惑。譬猶長夜大夢。而令之一覺。譬猶久陷煩惱。而拔之清涼。為惠最溥。周徧而廣大也韓愈云。解見舊序一時勸人以口。百世勸人以書。較之與人為善。雖有形迹。然對證發藥。時有奇效。不可廢也。以口勸而對證發藥奇效立致而所及者近以書勸而造福無量所及者廣宜兼圖之失言失人。可與言而不與之言失人不可與言而與之言失言當反自返自責吾智。智者不失人亦不失言
何謂救人危急。患難顛沛。顛遭大不幸基業傾覆沛遇禍亂時流離失所人所時有。言或者有時不免也惟夙福深厚之人則免至心修德之人力可回天而亦免此或減輕其罪報偶一遇之。當痌癏之在身。瘡潰曰痌回旋痛苦曰癏速為解救或以一言伸其屈抑。屈冤屈抑壓抑或以多方濟其顛連。不幸之遭遇連續而至曰顛連崔子曰。惠不在大。赴人之急可也。蓋仁人之言哉。
何謂興興起建建立大利。小而一鄉之內。大而一邑之中。凡有利益。指公眾所受之利益言最宜興建。或開渠挖蓄水之處備旱時灌溉導水。因勢利導以洩多水或築隄防患。低處易受外水浸灌之害宜堅築長隄以防護或修橋梁。以便行旅。或施茶飯。以濟飢渴。隨緣勸導。隨見隨聞協同勸導堅人施心成此美舉協力興修。富者慷慨出資貧者義務工作曰協力則出實力相助不但向人口勸而已勿避嫌疑。竭誠盡力坦白無私做去實功隨顯疑謗自消勿辭勞怨。任勞任怨是成事不二訣
何謂捨財作福。釋門釋佛姓也又解釋開演宏教立理曰釋門通入之義差別之義有緣者通入之故云門差別於他教故云門佛教亦稱為釋教佛門亦稱為釋門萬行。行有行止行持二意以布施為先。所謂布施者。只是捨之一字耳。達者內捨六根。眼耳鼻舌身意外捨六塵。色聲香味觸法觸即膚際所接觸之輭硬澀滑冷暖等種種觸塵法即意識上發生一切愛憎取捨豫計追憶以迄一切游思妄念等種種法塵性海不波意地乾淨便是肉身菩薩一切所有。無不捨者。苟非能然。先從財上布施。世人以衣食為命。故財為最重。吾從而捨之。三寸氣在千般用一旦無常萬事休與其蓄積多金以禍子孫何如乘我一息尚存時暢所欲為散施所有於利羣事業上廣積陰德之為愈乎內以破吾之慳。慳吝乃貧乏之因斂財實叢怨之府外以濟人之急。始而勉強。終則泰然。心安理得也最可以蕩滌私情。洗滌心中積垢祛除執吝。醫治鄙吝毛病
何謂護持正法。即佛法法者萬世生靈之眼目也。不有正法。何以參贊天地。功參造化何以裁成萬物。陶鑄羣倫何以脫塵離縛。轉迷成覺何以經世舉足為法吐辭為經澄清宇宙澤被蒼生此經世聖賢事也出世。智德兼備人天推轂說法度生令出輪迴此出世聖賢事也故凡見聖賢廟貌。法像經書典籍。皆當敬重謗法慢法罪孽之相奉法敬法福德之相而修修治飭整理之。至於舉揚正法。上報佛恩。佛法以教理行果四者為體善度生死苦善滅邪倒見化火獄為蓮池破幽途以慧炬消多生之積障接萬類於慈航如昔阿難承佛慈愍反復宣說常住真性妙明元覺含裹十方一時大徹大悟說偈讚揚妙湛總持不動尊首楞嚴王世希有銷我億劫顛倒想不歷僧祇獲法身願今得果成寶王還度如是恆沙眾將此深心奉塵剎是則名為報佛恩宏揚正法普利有情廣行佛事即報佛恩先覺後覺皆當奮起以圖之尤當勉勵。
何謂敬重尊長。家之父兄。國之君長。與凡年高德高位高識高者。皆當加意奉事。在家而奉侍父母。使深愛婉柔順容。柔聲下氣習以成性。便是和氣格天感動天心之本。出而事君。君行政首長也行一事。謂君不知而自恣也。驕橫放縱意刑一人。毋謂君不知而作威也。嚴刑威逼使堂下不得盡其情辭也事君如天。古人格論。法言也此等處。最關陰德。試看忠孝之家。子孫未有不緜遠發達久遠而昌盛者。切須慎之。
何謂愛惜物命。凡人之所以為人者。惟此惻隱之心而已。見之惻然有動於中而心不忍也求仁者求此。積德者積此。周禮周公攝政以後所擬之官制書實為古今官鑑孟春之月。犧牲毋用牝。孟春正月也牛羊豕曰牲色純白曰犧牝畜母也孟子謂君子遠庖廚。所以全吾惻隱之心也。故前輩有四不食之戒。謂聞殺不食。見殺不食。自養者不食。專為我殺者不食。蓮池大師之戒殺放生文周懷西居士之萬善先資與近人所輯之好生種福編慈護生編各書均為培養慈心必讀之書學者未能斷肉。且當從此戒之。一切有生之物各被宿孽所驅而現其種種罪業之相但自覺王天眼觀之一切眾生無非多生多劫以來六親眷屬罪重乃墮之變相無非多生多劫以後成佛作祖業消便昇之種子安可以一念貪饞興殺害心而出未來佛祖身血安可以惡習所役起吞嗜心而啖過往六親身肉哉漸漸增進。慈心愈長。不特殺生當戒。蠢動含靈。皆為物命。一切微命皆有佛性求絲煑繭。綢衣一領不知殺害幾千萬飛蛾故智者願布衣終身鋤地殺蟲。通常一飯不知耗費農夫幾多汗血不知戕害土中幾多生命仁者念此必有對食傷心不忍下嚥者矣念衣食之由來。皆殺彼以自活。故暴殄之孽。暴殄賤視物品狼藉作踐不知愛惜也當與殺生等。至於手所誤傷。足所誤踐者。不知其幾。皆當委曲防之。古詩云。為鼠常留飯。憐蛾不點燈。何其仁也。
善行無窮。不能殫述。殫悉數也由此十事。而推廣之。則萬德可備矣。