Compiled by Zheng Zidong

The man who could not read had read everything; the man who did no work had done all work. Wang Fengyi spent his life teaching without books, healing without medicine, and governing without office. From the mud of Manchuria, the Way came up clean.

1. Good and Evil

What is good? What is evil? To act in accordance with reason is good; to act against reason is evil. To do things well is good; to do things poorly is evil. To act from public-mindedness is good; to act from private interest is evil.

There are three great evils in the world, and thieves are not among them. To preach the Way but not walk it, to know one's faults but not correct them — this is the first order of evil. To feel sorrow at any loss and joy at any gain — this is the second order. To yearn ceaselessly for what one knows cannot rightfully be had, and to do in secret what one knows cannot rightfully be done — this is the third. Beyond these: to be pleased by praise and displeased by criticism — these too are marks of the ungood person.

To rejoice at gain and rage at loss — neither is the mark of a good person. There was a man who studied the Way with me and could be called a good man. Yet when drought raised the price of grain, he was pleased; when rain fell and prices dropped, he grieved. Where was any good heart in him?

If you truly want to become a good person, it is very easy. Look at what others do that your conscience cannot accept, and simply do not do that yourself.

Cultivate yourself, and the world is well — for wherever I go, good follows.

Each person is a world. If I become good, I have made one world good. When Buddha was perfected, the Pure Land arose in the West. When Christ was perfected, the Kingdom of Heaven arose. Today people wait for the world to be good before they themselves become good. They do not see: by the time the world is good, it is too late for you to join it.

2. Learning from the Sages

People read the books of the ancients but do not learn from the ancients — they have read their books into nothing. The sages would take their books back and let no one read them. If you truly set your will to learn from the ancient sages, those who come after will study you. You become the example for the age of Great Harmony — that is what it means to be "read." The point of reading and studying the Way is to put it into practice: keep the body low, the will high, and commune with the ancients in spirit — and you yourself become an ancient.

People think only of reading more and knowing it better, not of acting on what they read. This is like memorizing a map — you know the distances, but you have never been there, never seen the scenery. Or like memorizing a menu — you know all the dishes, but you have never tasted anything.

Today's scholars have read many books and learned of many ancients, yet found not one worth admiring, not one to study. That means they think highly of themselves — yet the same people throw tantrums and are never satisfied. So in truth they do not even think highly of themselves. Very foolish.

From childhood I never attended school and could not read. But whenever I heard an ancient was admirable, I set out to learn from that person. If I saw a person of today who was admirable, I would not leave their side — I watched how they walked. To know one more person is to know one more way. I first learned from Yangjiao Ai, who gave his life to honor his vow, and so I went to rescue the Good Man Yang Bai. Then I learned from Yang Yi's vigil at the grave, and so I kept vigil at my father's grave for three years. For every deed I performed, I learned from one ancient — and the spirit of that ancient came to help me. This is my "learning and practicing." It accords perfectly with the Way of the sages.

Reading books is not as good as reading people. Reading people is not as good as reading myself. Reading myself is not as good as reading Heaven. In ancient times each person had their own book — knowing how to recite it but not how to apply it, with books as books and people as people: "the One dispersed into ten thousand particulars." Now we use no books — we simply speak the Way. This is "reading myself." Understood, then practiced — this is "ten thousand particulars returning to the One." The One is the Way of Heaven. This is reading Heaven.

Reading books is not as good as reading people. Take a person as a character, a household as a sentence, a village as a chapter, a county as a book, a province as a volume. One character has many readings; one person has many affairs. This is reading people.

A former government scholar once said to me: "The ancients said there is gold within books. I passed the examination and still live in poverty — the ancients have deceived me!" I said: "You have read many books. How many lines have you actually lived? If you do not walk what the books say, it is not the ancients who deceived you — it is you who deceived the ancients."

Someone asked me: "In my youth I dared not aspire to become a sage. Now that I study the Way, I dare not aspire to become Buddha or an immortal. I have heard one can become Buddha on the spot — is this possible for me?" I told him: "Those who read books have been intimidated by the sages and dare not study them. Those who study the Way have been intimidated by Buddha and dare not step forward. Yet the ancient sages and buddhas were all human beings who perfected themselves. You too are a human being. Learn from them, and you become them. What is there to doubt?"

The reason sages are sages is precisely that they encourage others to study the Way. If we wish to learn from the sages, encouraging others is enough. What is difficult about that? Ancient sages perfected themselves through teaching. Today's teachers also teach — why have they not perfected themselves? Because the ancient sages taught the Way regardless of wealth or poverty, with the becoming of their students as the central purpose. Today's teachers think only of their salary and care nothing for whether their students become what they should. The difference between a sage and an ordinary person, I say, lies right here.

When we know a person, we recognize the general shape of their face — we know who they are without memorizing every limb and hair. Understanding the Way is the same; reading books is the same. Understand the first chapter of the Great Learning, and you understand the whole way of humanity. Understand the first chapter of the Doctrine of the Mean, and you understand the whole Way of Heaven. To become spirit, to become Buddha, to become sage or worthy — that is more than enough. The pity is that people spread themselves thin and leave everything half done.

In his later years Confucius spoke before his disciples of his wish: to give ease to the old and warmth to the young. He said it, but did not complete it. I built many halls of ease for the elderly and gardens for the young — I fulfilled the great vow of Confucius in his place. Confucius transmitted the Way only to men, not to women. I founded schools for women — I repaired the gap Confucius left.

3. Learning from the Buddha

Hold a Buddha mind, speak Buddha words, do Buddha deeds — embody it wholly, and you are Buddha. Those who study Buddha today mostly strain to "make bright virtue shine through the realm" without entering through "cultivating the self, rectifying the mind, making the will sincere, extending knowledge, investigating things." That is why they cannot become Buddha.

People do not know the meaning hidden in their own words. "My Buddha" — that is I myself. Yet they seek outward, and the further they seek the further they are. As the ancients said: "Buddha dwells on Spirit Mountain, do not seek far. Spirit Mountain is within your own heart. Every person has a Spirit Mountain pagoda — seek within, at the foot of that pagoda."

Today people are trapped by grand titles. Those who study Buddha think Buddha is singular, unequalled, beyond emulation. If someone says they will learn from Buddha, they are called arrogant, an insult to Buddha. But those who say so have made Buddha small. If every person walked the Buddha path, if every person were a Buddha — how wonderful that would be! Buddha wishes every person to become Buddha, not to become Buddha alone and be done.

In Buddha's heart, not only does he wish every person to become Buddha, he wishes them to surpass him by several degrees. So too must we teach others to rise higher than ourselves — only then have we honored them.

Ordinary people think the affairs of others have nothing to do with them, and so they pay no attention. Yet others are I, and I am others — we are fundamentally one body. To live this unity of self and other is to be a person of the Buddha realm.

They say that in the Buddha realm, if one person has food, all have food; if one person has goods, all have goods. Why? Because there is no distinction between self and other. To live without that distinction is to be a person of the Buddha realm.

To learn "being good" and to study the Way are different things. Do not confuse them. A certain person has Buddha on his lips at every turn. I speak only of myself. Buddha is the model; walk what Buddha taught and you become Buddha. Speaking of Buddha daily to display what you know is learning "being good," not studying the Way — a flower that blooms but bears no fruit.

People recite the Buddhas already perfected. I recite the buddhas not yet made — I help them become Buddha, and that is true reciting of Buddha. Who are the buddhas not yet made? Every person in the world. When I encourage them to fulfill the human way, I am reciting them into Buddha. Buddha is not made by empty recitation — Buddha is filtered down from renouncing grasping and contention. I neither grasp nor contend, and encourage others to do the same — yet they still do not believe. Amusing.

Buddha is made from a human being. To seek the Buddha path without first seeking the human path is to abandon what is near for what is far. I attained the Way through years of hired labor, and people look down on me for it. One year a distinguished gentleman tested me with a Zen saying: "A mustard seed can hold Mount Sumeru." I said: "That is me." He asked me to explain. I said: "I live in this world, as tiny as a mustard seed. Yet within my heart are the Buddha realm, the heavenly realm, the sea of suffering, and hell — four vast worlds. Does that not describe me exactly?"

The Eight Virtues are eight gates, all leading into the Buddha realm. Each person must enter through the gate proper to them. This is the meaning of "acting from one's proper station." I entered through Loyalty and Filial Piety: tending cattle as a child, doing hired labor as a young man — I held Loyalty through all of it. Toward elders, I held Filial Piety. In this I have confidence.

People fail to attain the Way because nature, mind, and body have not become one. When the body acts while the mind wanders, mind and body are not one. When adversity provokes anger and fire, nature and mind are not one. All three must become one to attain the Way. To become Buddha, the four great realms must become one. Today people recite Buddha with the mind alone, while body and mouth contradict Buddha — how can they become Buddha?

In my early years of encouraging the world, I dared not carry a book, lest I be asked what teaching I followed. Whatever teaching I encountered, I was of that teaching. One year at a Christian church in Chaoyang, someone asked what teaching I followed. I said: none. He mocked me: "No teaching? Did your parents not teach you?" In truth, the principle is one. If a person is not genuine, no teaching will bring them to the Way.

4. The Way of Heaven

Before any undertaking, listen first for Heaven's breath. What those around you affirm accords with Heaven's mind; what they oppose contradicts Heaven's will. Who said Heaven does not speak?

Do not harm people — harming people is harming Heaven. Do not deceive people — deceiving people is deceiving Heaven. Do not doubt people — doubting people is doubting Heaven. If you do not trust Heaven, Heaven will not protect you.

To see Heaven's mind, look first at the minds of those around you. To hear Heaven's word, listen first to the words of those around you. To know Heaven's intention, observe first the intentions of those around you. Those around you are Heaven.

Those around you are Heaven. So speak according to Heaven's principle, and act according to the hearts of the people. To harbor grievance is to blame Heaven. To act from private interest is to transgress Heaven. To cultivate one's nature is to serve Heaven. This is Heaven and humanity made one.

Small people act to deceive Heaven, hiding from others, afraid of being seen. In the end they cannot hide from people, and so cannot hide from Heaven. They cannot deceive their own conscience, and so cannot deceive Earth.

Consider an unfilial son who strikes his own parents — not the parents of another — yet everyone despises him. That is Heaven despising him. Consider a filial son who honors his own parents — not the parents of another — yet everyone respects him. That is Heaven respecting him.

Those who curse others, those who strike others — others do not welcome them. Those cursed, those struck — others pity them. This is precisely where Heaven's heart shows itself.

Humanity and Heaven are connected. To accord with the human way is to accord with Heaven's. Follow Heaven, and Heaven responds; oppose Heaven, and calamity descends. To think the Way of Heaven unreliable is simply not to know Heaven.

To take Heaven's mandate as one's guide is to keep accounts before Heaven. Trust Heaven and Heaven will never fail you. If you cannot trust a person, you cannot trust Heaven. If you do not trust people, people will not trust you.

My Way is the way of those around me. To trust those around me is to trust Heaven. A person should conduct all affairs before Heaven, speak all words before Heaven, keep all accounts before Heaven, and act according to Heaven's principle — only then does one accord with the Way of Heaven.

If you wish to be good, those around you will hold you accountable. It is not they who hold you accountable — it is Heaven. Those who study the Way should know: Heaven will hold you accountable. Do not resent it.

To receive the Way of Heaven is to receive the blessings of Heaven. Heaven's way seems far and hard to know. Yet contracted inward, knowing one's own nature is the nearest road. Within nature is Heaven; destiny is humanity. To know people, to know nature, is to know Heaven. Why seek far? Why study Heaven? Because we have lost accord with Heaven and drifted from it — so we follow every impulse, or blame others, and draw calamities and illness.

The Way gives birth to Heaven and Earth; Heaven and Earth give birth to humanity; humanity receives the spirit of Heaven and Earth and is their representative. Heaven does not speak — humanity speaks. Earth cannot create — humanity creates. I say Heaven and Earth are me, and the Way is me. All things are mine and also not mine. A person is as great as Heaven and Earth. Take Heaven and Earth as your heart and you share one body with them — in communion with them, so that "before good appears, you know it; before ill appears, you know it." Only when clouded by material desire do people think Heaven and Earth are cut off from them — and so disaster comes without warning, and blessing as a shock.

Nature is the Way of Heaven. Sincerity is the mind of Heaven. To fulfill nature is to serve Heaven. Fulfill one part of nature and know one part of Heaven. Make one part of intention sincere and know one part of Heaven's mind. Grow one part in Heaven's principle and shed one part of human desire. Fulfill nature to its utmost and you share one body with Heaven.

To receive the Way of Heaven is to have communed with Heaven in spirit — knowing when to advance and withdraw, free of obstruction, "self-possessed wherever you go," one body with Heaven and Earth.

Humanity and Heaven and Earth are one body. If there is anything unclear, lay it before Heaven — it will not fail to come. If there is injustice you cannot speak, lay it before Heaven — it will naturally resolve.

5. Breaking through Delusion

A person is trapped by what they cling to. The rich die enthralled by wealth; the noble die enthralled by rank; the passionate die enthralled by passion. To break free is to have the Way. Not to break free is to be bewitched.

People say that fox, weasel, hedgehog, and snake spirits bewitch us. I say the world itself is a ten-thousand-fold maze — nothing in it fails to bewitch. The highest are bewitched by principle, by texts, by religion. The middling are bewitched by reputation, profit, and children. The lower are bewitched by wine and desire — a lifetime and they never find the way out. The lowest are bewitched by ghosts and appetites, and they die resigned. Only when the four realms are clear is one no longer bewitched.

All the world today is possessed by ghosts. Those who harbor grievance are haunted by the wrongful-death ghost. Those who rage are haunted by the violent ghost. Those who burn are haunted by the urgent ghost. Those who blame are haunted by the resentment ghost. Those who cannot still their nature are haunted by the ghost of impermanence. Then the wine ghost, the smoke ghost, the desire ghost. All who have inherited temperament or addictive habits are being toyed with by ghosts. Ghosts do not toy with spirits.

Those who study the Way are also bewitched by the Way. Hearing of someone with spiritual powers, they go to bow down. Hearing of an efficacious deity, they set up offerings and burn incense. Hearing of a venerable spirit, they build temples and call it immeasurable merit. How is this different from a petty person's flattery? It is delusion. Add grasping to the mix — seeking blessings through the Way — and one drifts even further from it. I say: they build temples; I build spirits. They build houses; I build people.

Some are bewitched by wealth and beauty, some by smoke and wine, some by their children. Those without children long for children, adopt sons, take in daughters, then grasp and contend for the children's sake and forget filial piety — and so the world decays. Those around me become devoted to me, respect me, praise me as having the Way. I have bewitched no one — but people insist on being bewitched by me.

They say reciting sutras is cultivating goodness. But to recite without cultivating — how can that be goodness? Vegetarians are called good people. In truth, vegetarianism only severs a cycle of mutual consumption: you do not eat them, they do not eat you. Burning paper money is said to resolve grievances. We cannot resolve grievances among the living — how can we resolve them among the dead? One year in Jinzhou I heard Elder Qiu reciting a mantra all morning. I asked what it was. "A grievance-resolving mantra," he said. "It resolves grievances without end." I said: simply to stop blaming others resolves grievances without end.

Those who throw tantrums all lean on something. The noble lean on their rank, the wealthy on their money, the poor on their poverty, children on their smallness, the propertied on their property. All are bewitched. Great wealth and high office are not good things — they trap their holders in reputation and profit, and these become delusions. Better to have none of it, and be light. To stand inside reputation and profit while remaining untrapped — that is true freedom, the real person.

Some are superstitious about the eight gates, consulting them before every journey. Some are superstitious about their eight birth-characters, constantly asking fortune tellers to read them. I say: Filial Piety, Fraternity, Loyalty, Trust, Propriety, Righteousness, Integrity, and Shame — these are eight excellent gates. Walk through them, and your eight characters cannot be anything but good. You could become a sage with some to spare. Each person must decide which gate is theirs and enter through that one. I entered through Loyalty: tending cattle as a child, hired labor as a young man, farming at home, teaching good in the lecture hall, founding women's schools and the Morality Society — not one was done without complete sincerity. Where Loyalty stands, the other seven virtues are not missing. Are my eight gates and eight characters not good? Why be superstitious?

6. Not Blaming Others

I have studied it deeply: blaming others is the sea of suffering — the more you blame, the more the heart suffers, until you fall ill or bring on disaster. Is that not the sea of suffering? Managing others is hell — for every measure managed, a measure of resentment is earned. Is that not hell? Turn it around: those who can lead others fulfill the human debt; those who can guide others become spirits; those who can complete others deserve to be called Buddha.

The noble person demands of themselves; the petty person demands of others. When the noble lack virtue, they improve. When the petty err, they blame — aloud or silently within. The more one blames, the more the heart suffers. Blame is poison: stored in the heart it does not merely pain — it sickens. Self-administered poison. If a person turns inward and finds their own fault, blame dissolves of itself. The capable do not blame the incapable. The skilled do not blame the unskilled. Understand the way of the person across from you, and you will not blame them.

Today people are unhappy the moment others look down on them. In truth — I am what I am: good is good, poor is poor. What does it matter whether others look up or down? Simply not blaming is enough to become Buddha. Today's sharp minds love to keep accounts. Every reckoning ends in regret or grievance. How can one avoid illness?

The scholar belongs to Metal. Metal opens and creates. Scholars, ancient and modern, are the most reasonable of people — they are absolutely forbidden to blame. If others do not understand, the scholar has failed to illuminate them. How dare the scholar blame?

The official belongs to Fire. Fire illumines reason. Those who illumine reason do not blame. If the people are disordered, the official blames himself for failing to transform them. How can he blame the people?

Good people do not blame — to blame is to be evil. Worthy people do not grow angry — to grow angry is to be foolish. Wealthy people do not seize advantage — to seize is to be poor. Noble people do not throw tantrums — to throw tantrums is to be base.

"Do not blame others" — three words, wondrous to the depth.

7. Neither Anger nor Fire

I have studied it: when fire flows the wrong way, people often spit blood. When anger flows the wrong way, people often bring up food. Walk the Way, understand the Way, and both fire and anger dissolve.

Rising fire is the dragon's roar; seething anger is the tiger's howl. Only one who subdues fire and anger can attain the Way. If someone provokes you, do not grow angry — if you do, anger flows down and becomes cold. If affairs press you, do not grow urgent — if you do, fire rises up and becomes heat. Both cold and heat injure. The practitioner of the Way neither rejoices at good nor grieves at ill — fire and anger naturally do not arise. This is subduing the dragon and taming the tiger. Subdued, they serve. Unsubdued, they become demons.

Fire and anger are two ghosts of impermanence. Subdue them, and fire becomes the Golden Boy and anger becomes the Jade Girl — and you yourself become Buddha. Provoked to anger, the anger becomes cold. Pressed to urgency, the urgency becomes fire. Those who cannot govern themselves cannot fulfill themselves.

When inborn temperament moves, that is fire. When private mind moves, that is anger. The ancients spoke of subduing the dragon and taming the tiger — they meant governing fire and anger. Truly governed, what in the body-realm cannot succeed?

When inborn temperament takes command, the ghost takes the household. Anger and fire bring illness, and illness is being struck down by the ghost. Right thought arises and the spirit comes. Wrong thought arises and the ghost arrives. The pity is that people refuse to be spirits, and are glad to be ghosts.

Words spoken in anger are the ghost speaking. Words spoken in fire are the demon speaking. Inspect yourself constantly, nurture calmness constantly, and you subdue demons and cast out ghosts.

Practitioners say, "not one speck of dust clings to me." I understand: when nothing clings anywhere, that is not one speck of dust. If an unwelcome thing comes and your nature stirs, if something goes wrong and your mind stirs — that is dust clinging.

Anger is yin, fire is yang. Who is it that makes you unhappy? These two. The will is what transforms them.

Fire is born in the mind. When the human mind moves, fire arises. Urgency makes fire climb; stirring makes fire scatter. Settle the mind and fire naturally descends. Those who do not keep to their station, who grasp beyond their portion, fan fire for nothing. Let the mind be set down, stop worrying for others, and no fire rises. How light and easy that is.

To stir one's nature is fire. Internal anger is anger. When the human mind dies, the Way-mind lives. When the human mind moves, the Way-mind dies, and grasping and contending are born. Contention breeds anger; grasping breeds fire. Fire and anger assault the heart and one is troubled all day — wealthy and noble yet joyless. The ancients treated the mind as they treated illness. I say: strangle the mind, and see how easy things are.

If you compare a person to a cabbage: growing angry is being struck by wind. Harboring grievance is worm-infestation. Throwing a tantrum is being battered by hail.

8. Find the Good, Acknowledge the Fault

Many cultivate goodness; few attain it. Why? Because their hearts are full of others' faults. How could goodness be attained?

Finding others' good qualities is gathering spirit. Cataloguing others' faults is collecting contraband. Gathering spirit absorbs the light of yang, warms the heart, nourishes the mind. Collecting contraband stores yin shadow, darkens the heart, wounds the body. Every person has good qualities — even an evil person has them. If you cannot find them on the bright side, find them on the shadow side. Even bandits hold righteousness among themselves; when righteousness fails and they betray a friend, they fall. Finding good qualities is the warming pill: connection everywhere, suffering nowhere.

To hold in your heart the good qualities of others is to store yang. To hold their faults is to store yin. Make the distinction clear. Fools are self-satisfied and will not find the good in others — so resentment grows, and resentment becomes suffering. The worthy humble themselves and look only for their own faults — so they gladly draw from others' strengths, benefit grows, and benefit becomes capacity.

Finding good qualities generates the power of inspiration, connects with all living things, and dissolves obstacles to virtue. Every measure of good quality held in the heart is a measure more of yang light. Gathering the yang light of those around you is gathering ten thousand spirits.

Finding good qualities is true gold. To find it, take one's will as the root. Where no good quality can be found, find true good. When one cannot bear, bear still — that is great righteousness reaching Heaven.

Find the good quality in a harmful person, and resentment dissolves, cause and effect clear themselves. My old aunt opposed me and cursed me daily. I thought: even an evil person must have a good quality, or she could not remain alive. Day and night I pondered, until I found it. I said to her: "Nature is the star of fortune; mind is the star of prosperity; body is the star of longevity. Your mind is generous, you respond warmly to affairs, your body is sound, and you have merit with people — only your temperament will not yield, and so you have not enjoyed fortune." She was truly persuaded. When finding good qualities, do not contend for principle — contending drives you far from the Way.

I had a second aunt, sharp and fierce, who drank and always cursed someone when drunk. I thought: with such a nature, and yet never ill — while I, so decent, am ill. Why? She must have a good quality I have not found. I vowed: if I cannot find it, I will starve. I ate nothing for three days, lying on the kang thinking. On the fourth day I found it: she bore no lasting grudge. Mid-curse, if someone said, "You still cursing him? He is terribly ill — go treat him!" (she knew needle healing), she would go at once, even at midnight. That was her great good quality. That is why she was never ill. When I told her, she not only stopped cursing me, she loved me particularly, calling me a person of conscience. From that day I knew: finding good qualities is the true root of the Way.

Acknowledging fault generates the water of wisdom. Water harmonizes all flavors and takes on all colors, shaping itself to square or round. Cultivate your nature until it is like water, and you have attained the Way. The ancients said: "The highest good is like water."

Humanity and Heaven and Earth are one body. Everything under Heaven is within one's portion. That the world has not become good — do we have no fault in it? Fault is everywhere: look down, there is fault; look up, there is fault; open your eyes, fault; close them, fault. To see your spouse's wrongness is the fault of looking down. To see your elder's wrongness is the fault of looking up. To see others' wrongness is the fault of open eyes. To dwell on others' wrongness is the fault of closed eyes. Any Way one does not know, any work one cannot do — these too are faults. Only when a person knows their portion do they know their fault. People lose Heaven's principle, cloud the Way's principle, transgress the principle of feeling — and so they cannot acknowledge fault.

Those who truly know nature can acknowledge fault. Even a blade of grass or a tree must have its nature known — to misuse it is to wrong it. Truly know nature, and without seeking, all things come to you.

The illumined take heavenly nature as guide and the Way-mind as instrument. Not to know one thing is to wrong that thing. Not to know one person is to wrong that person. To think this way is to be illumined.

Take fault-acknowledgment seriously, and spirit clears, breath softens, heart settles, temper calms.

Finding good qualities is the light rising to become Heaven. Acknowledging fault is the weight settling to become Earth.

Acknowledging fault generates the water of wisdom; finding good qualities generates resonant gold.

Finding good qualities opens the road to Heaven; acknowledging fault closes the gate of hell.

Acknowledging fault outdoes the cooling powder. Finding good qualities outdoes the warming pill.

9. The Nature of the Five Phases

The Five Phases I speak of — Wood, Fire, Earth, Metal, Water — are the same as the five precepts of Buddhism, the five primal forces of Daoism, and the five constants of Confucianism.

My Five Phases are the same as Buddhism's five precepts. To rouse anger (Wood) is to kill. To love fine clothing and appearance (Fire) is lust. To short someone a single coin (Metal) is theft. To love fine food (Water) is drunkenness. To tell half a lie (Earth) is false speech.

Wood-nature people draw hardship. Fire-nature people suffer. Earth-nature people toil. Metal-nature people are poor. Water-nature people are mistreated — like a treasure bowl: whatever is inside accumulates. The Old Master said: "Misfortune and blessing have no set gate — the person summons them." Not a word wrong. So I say: good or ill, all is summoned by nature.

All human suffering lies within nature. Refusing to yield is yin Wood. Loving to contend over principle is yin Fire. Loving to blame is yin Earth. Loving to argue is yin Metal. Loving to burden is yin Water.

The nature bestowed by Heaven is heavenly nature — pure good without evil. Mencius' goodness of nature means heavenly nature. The nature instilled by humans is inborn temperament — pure evil without good. Xunzi's evil of nature means inborn temperament. The nature formed by experience is habitual nature — capable of good or evil. "Near vermilion, red; near ink, black." Gaozi's nature that may flow east or west means habitual nature. Heavenly nature uncleared cannot shine — to clear it, first remove private desire. Inborn temperament untransformed cannot be straight — to transform it, first remove self-clinging. Habitual nature undone cannot stand — to undo it, first remove bad habits. When a person acts from heavenly nature, they naturally harmonize with the light and join with the dust.

Ordinary people's natures are all skewed. Skewed toward Fire, they contend over principle. Skewed toward Earth, they ride over others. Skewed toward Metal, they wound. Skewed toward Water, they drown. Skewed toward Wood, they refuse to yield. To transform this skewed nature is to attain the Way.

"Know where to stop, then have direction" — yang Wood. "Direction, then stillness" — yang Fire. "Stillness, then peace" — yang Earth. "Peace, then deliberation" — yang Metal. "Deliberation, then attainment" — yang Water. The first chapter of the Great Learning lays the whole human way bare. The first chapter of the Doctrine of the Mean lays the whole heavenly way bare.

True yang Wood is the root of Buddha — with conviction, able to bear insult, able to establish all things. True Fire is the root of spirit — illumining principle, knowing the times, transforming all things without being bound by them. True Earth is the root of the Way — trusting in cause and effect, able to contain and transform, able to give birth to all things. When another errs, that is their cause and effect — do not blame them, do not be anxious for them. True Metal is the root of the immortal — able to find good qualities in others, generating resonant gold, connecting all, righteous, resolute, meeting affairs with immediate grasp, able to create all things. True Water is the root of the sage — able to acknowledge fault, acknowledging fault generating the water of wisdom, nature gentle, able to nourish all things. If a person cannot attain the true Five Phases but rigidly acts from inborn temperament, they die within the Five Phases.

To reach Heaven's time is yang Fire. To trust in cause and effect is yang Earth. To find good qualities is yang Metal. To acknowledge fault is yang Water. To bear mistreatment is true yang Wood. This is the true Five Phases.

The spirit of the present age: every person's nature carries Fire. Fire-nature people grasp and contend over principle. So grasping and contention never cease, and war never ends. Not to grasp, not to contend — this is true yang Fire. True yang Fire is what reaches Heaven's time.

10. Healing through Moral Counsel

The old man who grows melons knows a good melon without tapping it or smelling it — he knows by looking. Reading a person is the same. An old woman was cursed by her husband from the day she entered his household until old age. She asked me why. I said: "With that sunken, gloomy face, of course he curses you. From now on, whenever you spin thread or do needlework, keep a small mirror by you and check whether a smile is on your face. When a smile appears, the cursing will stop." She did as I said. Her husband not only stopped cursing her, he treated her with unusual kindness.

Old Mother Qiao was ill and asked me to counsel her. I told her to find the way of being a grandmother — find it, and she would recover. Each day she called out: "Where is the true grandmother?" After a few days, an illness of many years dissolved at once.

A Lady Xiang had hired a boy servant. She found fault with him every day. In time she fell ill and asked me to counsel her. I said: "This boy is a filial son — at fourteen or fifteen he earns money to support his parents. You not only fail to cherish him, you find him irritating. Your own son is past twenty, does not study, does not work, costs you a great deal every year — and still you love him. Your heart is too partial." The boy was in the outer room; hearing this, he came in and bowed deeply to me, then went out to listen again. Lady Xiang fell into thought. "He truly is a filial son," she said. The boy came in again and bowed to her. Her illness vanished on the spot.

A woman had a wasting illness. Her family asked me to counsel her. Arriving at her house, I saw her children did not obey her, and I knew at once that her husband was not firm in his three guiding principles. I explained the reason for her children's disobedience, and it struck the root of her illness. The patient began to speak of her husband's wrongs. I listened at length, then took my leave. Outside, I told her husband: "Go back and tell her: 'Master Wang said you are exactly right.' Under no circumstances say she is wrong. She will continue speaking — let her speak her fill, and when it is done the illness will recover." A few days later I returned. "You have said all of others' wrongs," I said. "Now you must have wrongs of your own." So she spoke of her own wrongs. When she finished, she was well.

A Lian Zhang-shi, a month after her wedding, had her husband leave for distant lands. She returned to her parents' house and would not go back to her husband's family. Her younger brother fell ill, and they asked me to counsel him. I learned the full circumstances and said: "Your brother's illness comes from you, but the root is with your mother. As a daughter-in-law, even with your husband absent, you should often return to visit your mother-in-law. Do this, and your brother recovers. The diviners say: yin descends and yang is wounded; yang descends and yin is wounded; both descend, and both sexes are wounded. You are the eldest daughter of your husband's family, and you have forever refused to return — yin descends. How should the eldest son not be wounded? Moreover, your mother-in-law is raising several girls alone. Can her heart not ache? A daughter-in-law shares hardship with her mother-in-law — only that accords with principle. Return and serve her. Let your parents visit often to maintain the feeling of kinship — only that accords with principle." At this point mother and daughter wept together. Seeing them moved, I turned to the mother: "Do you know the cause of your son's illness?" She said she did not. I said: "You must have said at some point, 'Let us find another husband for my daughter.'" She said she had. I said: "That is the very day your son fell ill. If you can repent and change, not only will your son recover — within a hundred days your son-in-law will return." At this, mother and daughter burned incense before the shrine and declared repentance. Within a month the son-in-law returned; the son recovered.

My wife's younger brother's wife was gravely ill. Others said it was perilous. I knew she was dissatisfied with her mother-in-law and husband. I went to counsel her: "Your mother-in-law and husband are your sky. To be dissatisfied with them is to wound the sky above you. Know this: your mother-in-law meddles because she longs for your good. How can you be irritated by that?" She nodded. I saw her will had returned, but her mind had not. I said to her husband: "Her will has come back, her mind has not. Her mind is fixed on Lama Tan, the healer. Invite him — even without medicine, she will recover." He did as I said. She recovered. To free the mind from fixation is the best medicine for illness.

I had a young kinsman with very little money who married a wife and was deeply content. His wife had had an eye ailment before, but in the contentment of her life with him, it cleared. My daughter-in-law, by contrast, had no prior eye trouble — yet later went blind in both eyes. The difference lies in contentment and discontent.

To dwell on others' wrongness is illness of the mind. To throw tantrums from nature is illness of nature. Illness of mind draws illness of nature; illness of nature draws illness of body. Turn it around, and illness resolves.

From my experience counseling illness: an illness acquired at home cannot heal without going out. An illness acquired abroad cannot heal without returning home. Illness resides in the mind, and until the mind's affair is resolved, the illness cannot resolve.

If you are ill — this is suffering. Practice joy deliberately. Over time true joy arises, the yin breath flies off like a thread of smoke, and a hundred illnesses dissolve. The old saying: "When the spirit appears, the ghost vanishes." Joy is the spirit; the yin breath is the ghost. The spirit appears; the ghost flees.

Those who die of illness carry guilt. In the primordial world to come, people will die laughing, and weeping will not be needed.

11. Teaching the Way

The Way is not far from people. When I teach the Way every day, I am teaching people. Without speaking of people, where is the Way? Those who study the Way without dedication find it dull after a few hearings — they have not taken the matter of being a person seriously. They do not look for their own faults; they watch only for others' errors; they have forgotten themselves. From childhood one is a grandson, then a son; when one has children, one becomes a father; when one has grandchildren, a grandfather — and in a whole lifetime, not one role is truly fulfilled, not one road truly walked. Life is lost here, and the world breaks here.

The world is laughable. People manage their spouses and children, then siblings, relatives, friends — anyone with the faintest connection must be managed. Only themselves they do not manage. The eyes are one's own — yet if the fire of anger cannot be held down, they swell red as a peach and ache until one cries for mother. At that moment one cannot even manage one's own eyes. How foolish the world is.

In proper human relationships, loving and respecting each other, each walking their own way — this is entirely voluntary. The Way is fulfilled from within; it is not demanded from without. Parents fulfilling compassion, children fulfilling filial piety, siblings fulfilling fraternal care — all voluntary. That is walking the Way. If each side demands the Way of the other, that is wrong. Voluntary fulfillment is goodness; mutual demanding is evil. Today's families are discordant because those who demand are many and those who fulfill are few — like debtors outnumbering creditors. How could there not be strife?

Today's people transmit downward. Elders toil day and night while children idle, learning nothing — wasteful sons. Girls at home depend on parents, grasping, never satisfied, resenting. At marriage they demand dowry and bride gifts, still not satisfied, resenting parents and husband and in-laws — resentful women. To bring the Great Harmony, the nation must have no wasteful sons and the home no resentful women. Women not dependent on men, men not governing women, both self-sufficient, truly equal — the old custom of men outside and women inside overturned. That would be Great Harmony.

People have no conscience. From childhood they rely on mother to eat; older, on father; once capable, they abandon father and mother to support wives. In wealthy houses, grown children still depend on parents, treating it as their due — until the family fortune is spent or divided, and each goes their separate way, like a cluster of young spiders that must devour the mother before they scatter.

The old-style family was mutual dependence: men on women, women on men, fathers on children, children on fathers — until the dependence grew intolerable and they began to resent and quarrel, even to harm. Without reforming the family, how can there be happiness?

The Way is in the one facing you; the root is in you yourself. Establish the root and the Way grows of itself. A brother need only ask, "Am I generous enough?" — not, "Is my younger sibling respectful?" A husband need only ask, "Am I upright enough?" — not, "Is my wife obedient?" This is establishing the root. Rooted, the Way grows of itself.

Today people sooner give up their lives than stop managing others. How very foolish.

One who has a mind must think, but thought must not exceed one's station. A father thinks a father's way; a son thinks a son's way — and a family of compassionate parents and filial children naturally forms.

Keep the near a little farther, bring the far a little nearer. The near, when too close, are too easily made targets — and they are also your destiny, good or ill, to be accepted, and transformed only by virtue. With the near: do not praise, do not criticize, do not even dwell on them in thought. Only advise; never manage. And advice has its limits: once for a spouse, three times for children, four times for siblings, five times for friends. For parents, no limit. The near brought too close is of the mind; the far brought near is of the will. A spirit keeps all near and brings the near far. A Buddha keeps all far and brings the far near.

"Knowing when to stop" is knowing the limit. Whatever one does, not knowing when to stop invites ruin. Meat tastes good; too much harms. Smoke and wine taste good; too much intoxicates. Work makes one capable; too much exhausts. Bound by affairs, one cannot let go; stuck on people, one cannot put the mind down; trapped by things, one cannot free the body — all forms of being bewitched. A person does not live for one or two. Office has its limit. Wealth has its limit. Household has its limit. Filial piety has its limit — to establish a livelihood for parents is its apex. Those who do not know the limit know none of the numbers.

The Classic of the Way says: "Knowing where to stop, one is never in peril." But ordinary people will not stop within affairs, and so they never attain the Way — thinking stopping means ruin, not knowing that true stopping never leads to ruin. Not knowing where to stop is like admiring flowers from a galloping horse — nothing seen clearly. Only by stopping is anything seen.

If your children are not good, it is because your mind is not good. If your spouse is not good, it is because your destiny is not good. If your parents and siblings are not good — all of it is your destiny. Today's people, not yet good themselves, first hope others will be good, fear others will not, grieve and lash out when others fail. Such utter refusal of one's destiny.

I am a farmer. I often see the sorghum in the fields — if some stalks grow too tall and others too short, the yield is never great. Only when the growth is even can the harvest be abundant. A family is the same. Those with ability rise high; those without stay low. If the high stay high and the low stay low, the family cannot be made whole. Only if the high can stoop to the level of the low is the family whole.

A man overseeing a household must know: in the direction of elders is Heaven's mandate; in the direction of siblings is one's fated lot; in the direction of one's wife is the temperamental bond. Today's men attend only to the temperamental bond and neglect Heaven's mandate — this is why the world has gone wrong.

"One's destiny is one's name." Correct the name, and destiny corrects itself; destiny corrected, nature naturally transforms. So the most important part of guiding people is to teach nature and destiny. Parents and teachers must always raise up the good qualities of elders and ancestors — to guide without raising up elders' good qualities is to go against the Way. Today's schools teach only knowledge, and they call elders old and rotten. With this seed planted, the more ability the young gain, the less they respect elders — and so a culture of disrespect arises. People fear their days will go badly, not knowing that only when destiny goes bad do the days go bad.

12. The Way of Compassion

To love a person is to harm them. To dote too much is to bully them. Parents harm their own children: indulging and spoiling without discrimination, so the children fail to take up proper work. Each idler at home is another drifter in the world. The worse the child behaves, the more the parent grasps on the child's behalf — pushing the child into hell, while saying the child is a failure and fearing for the child's future. They chase ill-gotten wealth for the child's sake. How is such wealth different from leaving poison? The parents commit the wrong; the children and grandchildren pay. One reaps what one sows.

Elders afraid their children will suffer accumulate houses and farmland to guarantee the next generation's livelihood. These elders do not show love — they bully. They have decided the children cannot earn, cannot feed themselves, and must be prepared for. They are mean to outsiders and hoard for their children, who have no experience of the world and can only eat, drink, and play. When at last there is nothing left — how laughable the elders, how pitiable the children.

In the Buddha realm, those who meet have affinity. In the heavenly realm, those who meet feel joy. In the sea of suffering, those who meet feel annoyance. In hell, those who meet hate. Whatever comes across from you — debt or bond — is cause and effect and must be recognized. Resentment is made by one person; affinity is made by oneself. A father accumulates wealth; the son disperses it — this is facing cause and effect. To accumulate again is to push the child into hell. In receiving mistreatment and suffering, every measure received is a measure liquidated. To end it by death is precisely to leave it unresolved.

Resentment makes enemies; vexation poisons the self. When ordinary people find their children not good, resentment rises. But don't they see: if children are not good, one's destiny is not good — Heaven is calling one to cultivate destiny. To resent and hate the children instead is precisely to discard one's destiny. When a child errs, the parent must be broad, must lead, must take responsibility, must correct themselves — in time the child repents of their own accord. This is righteousness. Otherwise: parent resents child, child resents parent, and with time they become enemies. Moreover, children are the transmitted virtue of one's ancestors — to resent a child is to disrespect one's ancestors.

Children willing to be filial come from virtue. Children who bring ruin come from transgression. To know the fortune or ruin of children, look at your own conduct: virtue or transgression?

People often insult others as "lacking virtue," and the insulted grow angry, not knowing to turn inward. When one encounters a brother or wife or child who has not become what they should, this is precisely because one's own virtue is insufficient — and the thing to do is work at virtue to make it up. Over time, if they do not change, they are replaced. Resentment, cursing, and striking are useless.

Once a woman came to me carrying a child and asked, "What do you think of this child?" I said: "How amusing. You kneaded the dough, mixed the filling, wrapped the dumplings yourself — and you ask me what filling is in them?" Growing crops is the same principle: whatever you plant, that is what you harvest.

My son Guohua asked me: "You have led men and women in teaching the Way for years, calling it virtue. Where is the virtue?" I said: "In my years of hired labor I earned seventy strings of cash per year. You now earn a hundred yuan a month. That you are better off than I was — that is my virtue. In time, if your son is better off than you, that is your virtue." If he then asked how his son could be better off, I would tell him: take six parts of what you earn and give them to good works, and four parts to sustain the household — his son would certainly surpass him.

The head of an old-style family played at being a ghost: rising each morning to find fault with everyone, scolding, cursing, even beating. Their anger was a ghost. I play at being a spirit: when I see someone going wrong, I simply smile. Joy is the spirit. When the spirit arises, no one is hurt. I do not speak in the moment. I wait a few days, until that person is joyful, or until they come to ask me, or I come to ask them — and I explain the principle. They reform of their own accord. Even with a small child who will not listen, tell them they are a good listener. For one who cries easily, tell them they do not cry easily. Over time, they change.

Humans have human nature. Living things have their nature. Only by knowing a person's nature can one guide a person. Only by knowing a thing's nature can one use a thing. Stray from the way of things, and you do not receive their benefits. Stray from the human way, and you do not receive human benefits. If you try to manage people, people will not submit. To lead people well: speak of their strengths, raise up their good qualities — they follow gladly. Toward things too, be gentle — do not curse or strike them. People and things share one principle. This is "following nature." Yet people always want to manage people and mistreat things — pushing them into hell.

Elders who find their children's good qualities — even in reproaching them, the children listen gladly. "Finding good qualities opens the road to Heaven."

The Way is Heaven's way. Every person has it; it has never left the person. Whenever one seeks, Heaven responds. Whenever one uses it, it is there. Heaven has not forgotten the person. An elder who asks every day, "How should I be an elder?" — who asks truly for a hundred days — finds the answer. Any Way not yet understood, asked sincerely, has a day of clarity. But if a person acts without Heaven's principle and is not filial to elders — that is to forget Heaven, and Heaven in turn no longer attends to them.

To act from will is truth. If an elder father-in-law is cursed by his daughter-in-law, he should set his will: "If you can move me with cursing, I am no fit head of household." To settle in this way is to be Buddha, and where there is Buddha, spirits come to protect. To act from intention as guide is joy — and joy is the spirit.

After I attained the Way, my wife disparaged me, my son opposed me, friends cut me off. They were in different realms from me, so I bore no resentment. One year at a meeting in Fanjiapudun, my son Guohua opposed and excluded me — on the stage he struck the teaching-board so hard it shattered. Those around me were outraged and wanted to discipline my son. I said no. He feared I would do this poorly — that is why he came so far to block me. If I were not his father, he would not have cared so urgently. I am one of the will realm; I do not speak lightly — even if he struck me I would not stir. That is how one is fit to be a father. If I stirred and cursed or struck him, there would be no Way in me at all.

Children belong to the world. Once capable, they should serve the world. If for the sake of parents they are kept at home, from the children's side it is small filial piety; from the parents' side, unkindness.

13. The Way of Filial Piety

Every person has the Way — there is no need to seek it outside. First master yourself; do not manage others. Managing others is false; managing oneself is true. If you are not true yourself, others will not be persuaded. Everyone says: revere Heaven and Earth, be filial to father and mother. I say: to revere Heaven, first clear your nature — an uncleared nature cannot be filial to the father. To revere Earth, first purify the mind — an unpurified mind cannot be filial to the mother. With nature and mind unclear and impure, what you call reverence and filial piety is tantamount to insult.

To fail to fulfill your role as a person is not filial. To fail to do your work well is not filial. To fail to win the respect of those around you is not filial. When you fulfill your role well, do your work well, and win the genuine respect of others — that is filial piety.

Those who truly fulfill a role gather ten thousand spirits. With each person you meet, investigate that person's way. With each thing you meet, investigate that thing's principle. This is gathering ten thousand spirits. To understand the way of the one across from you is to qualify as a person. Not understanding their way is wronging them. Not understanding a thing's principle is wronging that thing. A son who does not understand the father's way wrongs his father. A husband who does not understand the wife's way wrongs his wife.

The Way has one face: master yourself. Find your own faults, not others' errors. Regardless of whether parents show compassion, ask only whether I have been filial. Regardless of whether siblings show righteousness, ask only whether I have shown fraternal care. Regardless of whether others are good, ask only whether I am sincere. Sincere in will, one moves Buddha. Sincere in intention, one moves spirits. Sincere in mind, one moves people. Sincere in body, one moves things. If others are unsatisfied with you, that is your incapacity. If others do not affirm you, that is your uselessness. If you look down on others, that is your narrowness.

To fulfill filial piety, one must enter through the three realms of nature, mind, and body. An untransformed nature cannot be filial to nature. An insincere mind cannot be filial to mind. An uncultivated body cannot be filial to body. To truly fulfill filial piety, clear the three realms.

Those in the body realm know only food and clothing — they think giving parents food and clothing is filial piety. This is being filial to body. Those in the mind realm know people's feelings — they think going along with feelings is filial piety. This is being filial to mind. Those in body and mind realms love to worry, and take worrying about parents as filial piety — but to think of parents without thinking of the Way adds to the parents' transgressions. If your mind is uneasy, how can the elders be at ease? Those in the intention realm take joy as their guide, and making elders joyful as filial piety. Those in the will realm are free of fixed forms — in the heart they hold their parents' will, keep the elders at ease, and do not cause them concern. This is being filial to will — the truest filial piety. To be able to establish a livelihood for the elders — to send them to the Buddha realm — that is filial piety at its apex.

For a person to use the mind in worrying over parents is equivalent to striking them. Only by cutting off the bonds of sentiment and fulfilling filial piety through the will is one a truly filial child of the Buddha realm.

Too much of the mind is ignorance. When the mind dwells too much on worrying over elders, it is worse than cursing or striking them. To fail to be present in what one is doing is to slight Heaven, and that is unfilial.

People often ask: how is filial piety fulfilled? I say: begin where there are leaks. Where there is difficulty — that is where the parents' minds are troubled. If you do not address those places, you are not fulfilling filial piety.

When elders err, the child who makes up for the error is the one who fulfills filial piety. While my mother lived, she feared the family clan would bully us and our children suffer — so she dared not take in the elders. Later I saw this was an error to correct. I immediately brought my grandfather home to support him — I gave up inherited farmland and even took on debts, yet supported him anyway. That was making up for the leak.

The body is a thing; the mind is the children; the intention is the parents; the will is the grandparents. To know whether children are good or bad, look at whether your mind is upright. If a person is joyless and prone to outbursts, the intention is not sincere, and the parents will not be well. Governing the world does not extend beyond one's own self.

A man asked me: "My father loves gambling and women. What should I do?" I told him: "Only moral influence. I have a kinsman who was once the same. His son asked me. I told him: speak often of his father's good qualities to others — his tolerance, his virtue — until the words reach his father's ears. Then, when the father is in a good mood, offer food and drink. When the father is eating happily, say to him: 'People outside all say you have left the proper path. I am your son — I will walk the Way and restore your good name.' The son did so. His father not only reformed and returned to righteousness, he became diligent and frugal, managing the household and increasing the family's farmland considerably." So I say: moral influence with elders is the supreme method of filial piety.

To fail to fulfill one's role is to be ignorant of destiny — called throwing away destiny. To fail to do one's work well is to be ignorant of the Way — called throwing away the Way. Both are unfilial. To transcend one's parents, one must be stronger than they were, surpassing what they accomplished — only then has one truly raised them up.

If a son takes the elders' own money to buy food and clothing and offer it to them as filial piety — that is not truly filial. If the elders have money and the son still earns his own and causes them concern — that is not filial. My understanding: if the elders have money, use the elders' money. If they have no money, the child earns to establish a livelihood for them, restrains grasping and contention, preserves virtue — that is truly filial piety.

14. The Way of Women

When I kept vigil at my father's grave, I realized the most suffering in this world is the suffering of women. I set my will to found women's schools, that women might gain knowledge and capacity; I set my will to found the Morality Society, that women might learn the Way, become enlightened, and be self-sufficient without depending on men. This raises the standing of women and leads them from suffering to joy. The old saying — "A woman without talent is virtuous" — is deeply unjust. How can women understand principle without reading? Raising ignorant children, the world cannot be at peace. In ancient times the Three Mothers of Zhou gave birth to sage kings; Mencius' mother gave Mencius. To renew the human root, one must begin with the education of women. In the age of Great Harmony, women will hold office, will govern the nation — whatever men can do, women can do. Not depending on men, they will not be bullied by men. That is true passage from suffering to joy.

In ancient times women were not allowed to read, on the grounds that "a woman without talent is virtuous." Deeply unjust. Without reading, how can they understand principle? Without principle, how can they walk the Way? I set my will to found women's charity schools, to liberate the women of the world. I first sent my wife to school, and she later founded women's schools. The authorities would not permit it and often shut them down. When shut down in one place, I opened another elsewhere. Eventually the state itself established women's education. My vow fulfilled, I then founded the Morality Society, so women could understand the Way and exhort the world. This was unprecedented. My son called me "chasing novelty" — he did not see that teaching women is precisely overturning the world.

In ancient times the sages taught men, opening the Heaven. I now teach women, opening the Earth. From this, adversity turns to peace. Women who understand the Way, transform inborn temperament, cultivate heavenly nature, and keep sincere intention — whatever they hold in heart becomes the children they bear, with not the slightest error.

When a man transforms his nature, the sky clears. When a woman transforms hers, the earth settles. A clear sky and a settled earth give birth to a child as if by a divine hand.

In life, first do not fall into superstition. People revere me, trust me, say I have the Way — this too is superstition. The Way is everyone's own possession. Keeping one's portion is walking the Way. A woman, for instance, should learn from Mencius' mother — who was self-sufficient and could teach her son, a model for women in all ages. If you women set your will to study her, are you not a second Mencius' mother? Is her Way not yours?

Women's suffering comes from discontent — always comparing upward, seeing what others have and wanting it, ignoring that their destiny is not the same as others'. This is how custom decays. Women give their husbands no peace: adornments must be had! They value things over people; they think their husbands' toil on their behalf is their due. Of their husbands: if not dominating them, then managing them — at best seizing them; at worst working them to death. They abandon in-laws and take the husband away to live apart, doing as they please — can such lives be free of wrong? Even with children, they cannot raise noble ones.

The Way is below, not above. Above is peril; below is the Way. Only one who stoops from the noble to the humble, from the high to the low, can rise. Only one who raises up the foolish is worthy. Take the teacher Liu Jingyi: she was a cloistered devotee who, on understanding the way of women, willingly married down to the foolish and clumsy Li Yongcheng — and at once she had everything, with no effort. Stoop low and you rise noble. Grasp upward and you starve. Contract small and you are solid. Spread large and you are thin. That another is more capable than you does not keep you from rising. She did not mind that Li Yongcheng was dull — she was a worthy woman.

The worldly know how to advance but not how to retreat. Like an army that enters a formation and cannot break out, they suffer harm. A daughter-in-law, before her wedding, does not understand her husband's family's way; after her wedding, she does not recognize the good qualities of the whole family — this is advancing without retreat. So they drift from the Way. Drifted from the Way and yet hoping for the family to flourish, the descendants to prosper — this is "climbing a tree to find fish."

"Without heavy love, one is not born into this world; without transgression, one is not born as a woman." Born as a human, walk the human way — and the Way of Heaven returns. The pity is that people do not understand. They want to enjoy fortune but do not fulfill the Way. To eat and wait for death, contributing nothing to the world — this is self-abandonment. A single yin cannot give birth, and so one produces one's own vexation — this is self-discard. Humanity is born bearing yin and yang, and the Way lies between them. Understand, and suffering ends. To fear suffering and not fulfill the Way is precisely to transgress Heaven — how then can one attain the Way?

The most suffering in the world is the widow. In ancient times, when a husband died, the woman's fidelity was counted as worthy — but this is not in accord with the Way. Some should remain faithful, some should not. If parents-in-law are old with no one to serve them, children young with no one to raise them, or the woman is herself fond of quiet — she may remain faithful. If parents-in-law are still strong and have uncles and brothers to rely on, if there are no children, and if the woman is young — she need not remain faithful. To remain out of unwillingness to give up wealth is "guarding money." To remarry for fear of hardship is "guarding the body." To remain and suffer all day under disease is "guarding suffering." Only by walking the Way does one truly guard fidelity.

A man who leaves parents and dies mid-life has himself failed in filial piety. A widow who can fulfill filial piety on his behalf accords with the Way. So widows carry greater responsibility. How can they rely on pride to bully others, how can they lose heart and abandon their will?

15. The Daughter, the Daughter-in-Law, the Elder Woman

The daughter's nature is like cotton; her root is the will; her heart holds the good qualities of those around her; her body has supportive power. To uplift the whole household is her task; to be the noble star of the household is her place.

The daughter-in-law's nature is like water; her root is the intention; her body must be diligent; her heart feels the family's grace. To sustain the whole household is her task; to be the joyful star of the household is her place.

The elder woman's nature is like ash; her root is the will; her body must be steady; her heart holds the ways of those around her. To gather in the whole household is her task; to be the fortune star of the household is her place.

This is the true Way of women. Do not dismiss these lines as too plain — those who grasp them have fortune to spare. Never treat them as mere words to recite. Only lived out in practice is the Way attained.

The will as root means no grasping. Nature like cotton means no contending. Cotton spun into thread runs long unbroken — the daughter's intention must run that long.

For the daughter and her family: bodily supportive power dissolves yin destiny and links her to the Buddha realm. Holding others' good qualities links her to affinity and is the road to becoming a spirit. Nature like cotton, with intention in motion, is the root of becoming a spirit. Will as root is the root of becoming Buddha.

The daughter is the source of the world. When the source is not turbid, the water flows clean. If a daughter shrinks back and will not teach the daughter-way, she is like a lamp with no light.

The daughter-in-law's nature is like water — her nature must be gentle as water. Water flows bending and turning, traveling thousands of miles until it reaches the sea. The daughter-in-law's intention must stretch that long, lifting the whole family as water lifts floating things. The daughter-in-law who knows this bears noble sons. Look at water: it nourishes all things and contends with nothing, dwelling in the lowest place, shaping itself to any vessel, accepting any color, taking any flavor — its essence unchanged. If the daughter-in-law can have a nature like water, how can she fail to be in accord with the Way? Whether in poverty or wealth, high or low, nature unchanged — this is attaining the Way; this is the daughter-in-law Buddha.

The daughter-in-law's body has real work; her heart holds the whole family's good qualities; her nature is like water, always joyful. Even beaten or cursed, she knows it is for her good — if she had no place in their heart, they would not bother with her. If she has a husband with diseased eyes, she thinks herself better off than a blind woman. Thinking this way, she is contented and joyful. This is the true Way of women. Why has the Way been lost? Because "such-and-such a person" no longer speaks "such-and-such a way."

Zhao Boxin of Jinzhou taught in a women's school in her youth, then married into the Wang family. Her father-in-law was blind and hot-tempered. Her mother-in-law was a known shrew who also smoked opium. Her husband did no work, drifted, and disappeared. The mother-in-law mistreated her in a hundred ways — calling her in the night to bring tea and water, teaching school by day to support the family, never having enough to eat. She lived this way for more than twenty years, and at last her parents-in-law were transformed — no longer resenting her, they came to love her. When they died, she buried them by the rites. Those around her admired her for walking a hard road and bearing what cannot be borne. I call her a "woman top-scholar."

Zhao Boxin walked the Way truly. Teaching school to support her parents-in-law, caring for them in life and burying them in death — that was filial piety. Teaching school to support her son as well was the compassionate mother. To establish herself further and walk the Way, to exhort the world, to make no more plans for her son — that is the mother of the spirit realm. What keeps people from attaining the Way is that they cannot break the bond to their children.

Qin Fang Hailan was a heroine. To support her aged mother, she gave herself as a concubine. To keep fidelity, she disfigured her face to drive off harm. To study the Way, she came to meetings ill. To save the world, she spoke the Way and argued virtue. To attain the Way, she bore every labor without complaint. People called her a bodhisattva in human form. I call her a human form that became a bodhisattva. Know this: the Way is cultivated in adversity, virtue comes through suffering; breaking through difficulty is reaching the other shore.

Du Zhu Yushan was both topmost and undermost — she was both patroness and elder woman. In her home she was topmost: as elder woman, she must know the whole family's Way. As patroness she was undermost: she must understand the ways of others, the ways of the world. Only then could she sustain the whole family and the whole world — fulfilling the double role of topmost and undermost. When one family is good, one nation is good; when one nation is good, the world is good. To grasp the way of one ancient is to be an ancient; to grasp the way of one contemporary is to be born anew. To take the will as root is to reach the Buddha realm; to have a nature truly like ash is to be Buddha.

16. The Way of Husband and Wife

What is the Way? Yin and yang. What are yin and yang? Husband and wife. When husband and wife each stand in their proper place, they accord with the Way. The Way fallen into the conditioned: men without true firmness, women without true softness; discordant families, poor children, society wounded, the world unpeaceful — all because the human root is damaged. I teach husband and wife to understand the Way: Heaven and Earth take their places, yin and yang run smoothly, children and grandchildren are worthy. When the world is full of worthy people, how could it not be at peace?

The ancients spoke of three bonds: ruler to subject, father to son, husband to wife. The three bonds I teach are: the bond of nature, the bond of the mind, the bond of the body. Anger is the bond of nature fallen. Cursing is the bond of the mind fallen. Striking is the bond of the body fallen. "Bond" should be read as "leading" — but people today read it as "rule." To "uphold the bond" they bully women, turning leading into ruling, treating women as slaves and toys, cursing and striking as though by right. Truly overbearing. So I advocate primordial marriage — that men and women may be equal.

The three bonds I teach: not to stir inborn temperament is the bond of nature; not to rouse private desire is the bond of the mind; to be free of bad habits is the bond of the body. A husband may instruct his wife but may not rule her. The moment he rules, the bond is broken. To curse a woman is to rouse her shame; she may not answer, but vexation gathers in her heart. To strike is to rouse killing-breath; she may not strike back, but hatred gathers in her heart. This vexation and hatred, unable to escape in the moment, pass into the children in time. Is this not the great harm of ruling a woman? People do it habitually without reflection. How pitifully foolish.

The ancients spoke of the three obediences: at home obey the father, married obey the husband, widowed obey the son — right or wrong, obey. That is blind obedience. Today's women have three dependences: at home depend on parents, married depend on the husband, old depend on children. That too is wrong. I say women have a true three obediences: nature obeys the principle of Heaven, mind obeys the principle of the Way, body obeys the principle of feeling. So I advocate storing money for a livelihood — to overturn the three dependences and make women self-standing.

To speak of morality, men and women must each stand in their proper place. The man's root is firmness and correctness. What is firmness? Not stirring one's nature (not losing temper). What is correctness? According with right reason. The woman's root is softness and harmony. What is softness? Nature like water. What is harmony? According with reason. So firmness-correctness is the same as softness-harmony; the names differ, the spirit is one. People simply act from habit without noticing.

What is truly "reaching the other shore"? I say: men must understand the women's way, and women must understand the men's way — only then has everyone reached the other shore.

Today's husbands and wives — either the man rules the woman, or the woman rules the man, or they rule each other in mutual disruption. That is a "hell household." I advocate self-sufficiency without mutual rule — to turn hell into heaven.

The worldly are most foolish. Either the man rules the woman or the woman rules the man. "This is my person — I must rule them." This is "seizing the man, capturing the woman." At death, the man remarries, the woman remarries — and no one rules anyone. People grasp and contend over property, yet at death must leave it all. Not fool, what?

The Way of husband and wife I teach is also the Way of yin and yang. Husband and wife in harmony, yin and yang flowing smoothly, not in conflict — then not only do they not fall ill or die young, but the family prospers and descendants flourish. So I say: men must understand the women's way, women must understand the men's way, and only then can the family be happy. Today men rule women, women depend on men, men strike women, women resent men. That is yin and yang out of accord. How could the family be happy?

Wang Fugan, teaching the Yi, said: "Heaven's one gives birth to water, Earth's six carries it." I asked him: "Water governs softness and harmony. You throw tantrums all the time. How can that be 'Heaven's one gives birth to water'?" Zhu Xuntian asked me: "How should these two lines be walked?" I said: "A man settled in the bond of nature, not losing temper, is 'Heaven's one gives birth to water.' A woman who can sustain the whole household is 'Earth's six carries it.'"

A man is a man because there is a woman. So a man must understand the woman's way. A woman is a woman because there is a man. So a woman must understand the man's way. Without the woman, the man is a widower; without the man, the woman is a widow — and they are no longer called man and woman.

Before marriage, the central task is filial piety. After marriage, the man's central task is to fulfill the husband's way, and the woman's is to fulfill the wife's way. If a man cannot lead his wife onto the Way, cannot honor the parents above and teach the children below, then even his own personal filial piety leaves the elders uneasy. If a woman after marriage cannot help her husband build virtue, then even her personal reverence for the in-laws leaves the elders uncontent. So whether man or woman, one must understand the Way in order to fulfill filial piety.

Husband and wife at their best have nothing to say. To speak approval breeds pride; to speak disapproval breeds argument. Unrelated people cause neither joy nor sorrow. Treat husband and wife as unrelated, and the Way is there.

Will-realm husband and wife forget sentiment. Intention-realm: sentiment is light. Mind-realm: sentiment pulls. Body-realm: sentiment clings. Clinging stirs; pulling fears; light sentiment lasts; forgetting sentiment is true. Good — say nothing. Ill — say nothing. Come — say nothing. Go — say nothing. Then they are a will-realm pair.

Will-realm husbands and wives are those who say nothing, who are grateful to each other, who never blame. Intention-realm husbands and wives are joyful: the husband leads the wife onto the Way, the wife helps the husband build virtue. They never grow angry. Mind-realm husbands and wives are the husbands and wives of decorum — they end up ruling each other. Body-realm husbands and wives strike and curse, follow money and power, and so come to grief.

The noble person demands of self; the petty person demands of others. I say: to demand of self is primordial; to demand of others is conditioned. Future husbands and wives: husband does not demand of wife, wife does not demand of husband; each does their own work, each fulfills their way; when together, together — when apart, apart. Together, they do not disrupt each other: harmonious and glad. Apart, they do not cling to each other: natural and free. These are primordial husbands and wives.

Watch the wife's intention and you know the husband's body. Watch the husband's mind and you know the wife's body. Wang Sanjie lived in a cold cave and suffered — but in her thought her husband would surely become a prince, and he became one in fact. Li Xuehui in her thoughts always held that her husband took morphine and was worthless — and worthless he became. In my heart I held that my wife would surely become a teacher and my son surely become a scholar — and so they did. This is a concrete example.

Men succeed through will; women through intention.

Heaven gives birth to every person with fortune. Why are the happy few and the afflicted many? People are blown off course by custom, lost on the road. Officials embezzle on account of their wives. Sons abandon parents and fight siblings over property on account of their wives. Those who break the law and their conscience — all for their wives. Those without wives enjoy fortune alone. Seen this way, women devour the loyal and the filial while thinking they are caring for their husbands. In truth they are bullying them.

A wife who helps her husband must observe what company he keeps and what words they exchange. If scholars talk without righteousness and think narrowly, if officials are without integrity and love bribes — if the wife can turn him back toward righteousness, that is truly helping her husband build virtue.

My strength all my life has been to live for the public. Once I set my will to open women's schools, I no longer considered my wife. Others have done great acts of goodness but always with their wives in mind, and so they fall short of me. Zhu Xuntian's strength was that he absolutely did not manage his wife. He advised her six times; she not only refused but demanded divorce. He did not stir. So he rose above the others. Ordinary people call him "afraid of his wife." I say he is the top-scholar of the three bonds.

17. Establishing a Livelihood and Marriage

Worldly weddings: the high discuss wealth and power, to enjoy fortune; the middle discuss property, to make a life. Daughters demand dowry from their families and bride-gifts from the husbands' families — no road, only demanding. Today's women, educated, fear marrying into wealth lest it weigh on them, and fear marrying poor lest they suffer. Nothing satisfies; none of it is on the Way. If women do not understand the Way through and through, custom will not change, and my Way cannot walk.

I advocate primordial marriage — plain weddings. The daughter at her wedding does not take even a single garment from her parents' home. This reforms custom. A woman once she has a husband develops private-mindedness — she treats her husband as her "private person," either managing him or worrying over him. That is not right. So I advocate storing money for a livelihood — to overturn the three dependences.

"To establish the heart for Heaven and Earth; to establish the mandate for the people; to continue the learning of the sages; to open peace for ten thousand generations." As I read these lines: a man who stores money for a livelihood restrains grasping and fulfills his manhood — he has established Heaven's heart. A woman who stores money for a livelihood and does not burden her man fulfills her womanhood — she has established Earth's heart. In whatever station, fulfill the person of that station — that is establishing the mandate for the people. Do these, and you have continued the learning of the sages and opened peace for ten thousand generations.

The age of building was conditioned. The age of establishing is primordial. To lead with grasping and contention is conditioned. To lead with yielding is primordial. I advocate storing money and primordial marriage — transferring the people to the primordial world. Those transferred become primordial people. If marriages are called primordial but the heart of grasping remains — or if after livelihood the mind is still unsatisfied — the people are still conditioned. In or out of the Society, whoever acts from will and intention is primordial; whoever acts from mind and body is conditioned. Whether a marriage is primordial lies not in form but in practice.

I once advocated livelihood before marriage; now I advocate selecting worthies to establish anew the primordial world. People look down on what I do, thinking me deluded — they do not see that where I am looked down on is precisely the marvel of my Way. It may seem of little weight now, but a hundred years hence it will be known as the key to reforming society.

18. Cause and Effect

My grandmother's nature was simple but generous. She was careless in managing the household, and my great-aunt would not accept her. My great-aunt's own daughter-in-law was harsher with her than she was with my grandmother — they did not speak for ten years. The great-aunt's grandson's wife, from the day she married in, did not serve her mother-in-law for a single day. When her mother-in-law died, she improved. From this I saw: once the Way takes a wrong turn, the farther wrong it goes.

In a past life, whatever relational virtue one failed to fulfill, the corresponding relation is lacking in this life. Those who failed filial piety lack sons. If all relations were failed, one is born alone.

In the Wang family of Tuanshanzi village in Chaoyang county — my mother's maternal relatives — a coal mine was run in earlier generations, and afterward the descendants would do no proper work. Passing through the village teaching good books, I was asked: "What is my transgression, that my descendants all smoke opium, gamble large, and do no proper work?" I said: "Because you were harsh to the poor, and the poor ghosts have all been reborn into your house. Before you owned the mine, the workers got a meal of noodles each night — you thought it wasteful and changed it to two blocks of tofu per man. Finding that too dear, you ground the tofu yourself: a peck of beans for a hundred blocks, but you used two and a half pecks for a hundred and twenty blocks — was this not squeezing the poor? At every festival your large and small branches slaughtered pigs to sell to workers at two-tenths more than market, twelve ounces to the pound, and no buying was optional. Tobacco and dry noodles the same. Because you feared poverty, you squeezed the poor — so the poor ghosts have come to your household. You made this yourself. What is there to ask of anyone?" He heard me and went away weeping.

When the noble insult the base, they become base in the future. When the rich are harsh to the poor, they become poor in the future. This is the natural cycle. Because they drifted from the Way of nobility and wealth.

If you dislike someone, someone will dislike you. If you dislike a fool, the fool is sure to find you unbearable.

Everything has its cycle, not a hair off. Do not even dare wrong an animal — animals cannot speak, but Heaven does not let it pass. One year imperial soldiers could not find the bandits in Liujiazi, so they took an innocent — me — and beat me until I talked nonsense, insisting the bandits had fled to my house. They seized me and beat me hard. I did not blame anyone and did not grow angry. Keeping vigil at my father's grave, I realized it was because in an earlier life I had driven cattle and beaten the animals too hard. Transgressions of the body must be repaid by the body.

Wronged this life, not wronged the last. Unjustly treated this life, no injustice in past lives. All who feel mistreated do not understand cause and effect across three lives.

Look at what nature a person has, and you know their cause and effect. Whatever one receives this life was stored up in the last.

What nature one has this life shows what one did last life. Fire-nature this life — an official last life. Water-nature — a merchant last life. Wood-nature — a laborer last life. Earth-nature — a farmer last life. Metal-nature — a scholar last life.

In past lives one who loved hunting or killing has rising Fire this life. One who loved defying elders has strong Wood. One who loved lying has strong Metal. One who loved blaming has heavy Earth.

Cattle have ignorant Fire in their nature. Dogs have yin Wood. So they appear in such bodies and bear such suffering. Transform the nature, and they too can leave the suffering of animal rebirth.

Someone asked me: "What will I be reborn as?" I said: "A Second Master in the next life — no power, no station — because your mind is empty." He asked how not to be empty. I said: "Keep nature in Heaven's principle, and Heaven's mandate is not empty. Keep mind in the Way's principle, and fated lot is not empty. Let the body fulfill the principle of feeling, and yin destiny is not empty. If you speak falsely, act falsely, cultivate false virtue, and love hollow reputation — even becoming a spirit you will be a second spirit; even becoming a lady you will be a concubine."

Humanity is the spirit of the ten thousand things, and so all things hope to be reborn as human. Cultivate further, and one may become a spirit or Buddha. The pity is that people, bewildered, are reborn again as things, and the cycle does not end.

Deluded thoughts or attachments keep the cycle from closing. Not knowing how to be a person, not understanding the Way, the mind is not redeemed. Not content, not satisfied, intention is not redeemed. Things not empty, affairs not cleared, will is not redeemed. One must do a thing and finish it, walk a Way and finish it, go in and come back out — not trapped in the world's net — to redeem oneself.

The mind is the root of cause and effect. A speck of private interest, a thread of attachment, and the heart carries a black shadow. "Dust" cannot be cleared, and thus the wheel cannot be escaped. The conditioned mind must die for the cycle of rebirth to be cut.

No affair fails to come from cause and effect. If adversity is received with joy as if it were only due, it is cleared of itself. If the heart holds resentment, the affair passes but another like it will come — because it was received without being cleared.

The yin-soul comes from the underworld — it knows only grasping, and so is clouded. The clear soul comes from Heaven above — it knows human relations and yielding, and so is bright.

19. The Three Realms

(These three realms differ from the Buddhist three realms of Desire, Form, and Formlessness.)

A person is born of three realms: Heaven bestows nature, Earth bestows destiny, parents bestow body. So the three realms are the origin of a person. Nature keeping Heaven's principle, mind keeping the Way's principle, body fulfilling the principle of feeling — only then does one return to the root. People know only the self of the body, not the self of nature in Heaven, not the self of destiny in the underworld. Nature transformed, the self of nature in Heaven receives the rank of Heaven. The Way's principle made clear, the self of destiny in the underworld receives the rank of humans. So every person has three bodies — the pity is that people do not know.

Nature keeping Heaven's principle must be gentle. Mind keeping the Way's principle must be steady. Body fulfilling the principle of feeling must be humble.

All teachings take humanity as root. Humanity has three roots: the root of nature, the root of mind, the root of body. When one forgets the root, one cannot stand. "Root established, the Way grows." The body meets ten thousand affairs — when work is unfamiliar, one must strive to learn. The mind holds ten thousand principles — know yourself, know others, know when to advance and retreat, go through, and difficulty goes. The nature gathers ten thousand spirits — understand Heaven's principle, reach Heaven's time, take Heaven's mandate as guide, and act according to Heaven's principle. Only then does one stand.

The three realms are not at peace because in them are three thieves: inborn temperament, private desire, bad habit. To make the three realms peaceful, use Heaven's principle to catch the thief in nature, use the Way's principle to catch the thief in mind, use the principle of feeling to catch the thief in body.

Throwing tantrums is illness of the nature-realm. Dwelling on others' wrongs is illness of the mind-realm. Scheming for the body and grasping advantage is illness of the body-realm. Turn them around, and illness heals.

The nature-realm clear, no temper. The mind-realm clear, no private desire. The body-realm clear, no bad habit. Nature unclear — no fortune. Mind unclear — no prosperity. Body unclear — no longevity. So the three realms must be cleared.

I have heard: "The primordial One-breath transforms into the Three Pure Ones." A person is a primordial One-breath. No temper in nature is nature clear. No private desire in mind is mind clear. No bad habit in body is body clear. The three realms cleared — that is transforming into the Three Pure Ones.

I can heal every illness of the three realms — I must divide the realms and clear each department. Body with no bad habits, no illness in body-realm. Mind with no private desire, no illness in mind-realm. Nature with no temper, no illness in nature-realm. The diseases of mind and nature cannot be cured by medicine — only by the Way. The pity is that people do not know.

Nature is the fortune star; mind is the prosperity star; body is the longevity star. Eating to excess wastes fortune. Wounding words waste prosperity. Dressing to excess wastes longevity. One must always watch oneself and not overlook these.

The Way of life is: be rid of grasping, rid of contending, rid of stirring. Grasping transgresses Heaven's principle — a debt owed to Heaven above. Contending transgresses the Way's principle — a debt owed to humanity. Stirring transgresses the principle of feeling — a debt owed to the underworld. Owe all three, and good cannot end for one.

Grasping is fault. Contending is transgression. Stirring is obstruction.

To harbor grievance wounds the heart; not to harbor it preserves heart and life. To harbor regret wounds nature; not to harbor it preserves nature and fortune. To blame others wounds the body; not to blame preserves body and longevity. No grievance, no regret, no blame — the three realms take no wound.

I too have three examinations. First: is there any temper in my nature? When someone crosses me, what stirs in my nature? Second: does my mind know contentment? Is there partiality? What is in the heart when I take a loss? Third: is my conduct upright? What am I truly capable of? These are my three examinations.

I too have three guiding principles: nature keeps Heaven's principle, mind keeps the Way's principle, body fulfills the principle of feeling. And I have eight items: no grasping, no contending, no grievance, no regret, no blame, no urgency, no fire, no anger. Do these and without spending money or strength you not only attain the Way but become Buddha.

Endurance, and the nature is cleared. Contentment, and the mind is cleared. Diligence, and the body is cleared. This is truly "finished well." Unable to finish, one cannot be well.

20. The Three Natures

A person has three natures: heavenly nature, inborn temperament, habitual nature. Heaven's nature is pure good without evil — Mencius' "nature is good" means heavenly nature. Inborn temperament, instilled by humans, is pure evil without good — Xunzi's "nature is evil" means inborn temperament. Habitual nature formed later is both: "near vermilion, red; near ink, black." Gaozi's nature "flowing east or west" means habitual nature. Heavenly nature, uncleared, cannot shine — to clear it, first remove private desire. Inborn temperament, untransformed, cannot be straight — to transform it, first remove self-clinging. Habitual nature, undone, cannot stand — to undo it, first remove bad habits. When a person acts from heavenly nature, they naturally "harmonize with the light, join with the dust."

Hearts differ, moments differ — so a single mother's nine children are each different. This is inherited nature. As chili seeds give chili and sour pear seeds give sour pears. If bad inheritance is transformed in this body, this is "surpassing the nine ancestors above"; if it is not passed down again, this is "saving the seven generations below."

A person's nature is self-generated. Whatever they do, that nature is born. Do good, and a good nature is born. Do evil, and an evil nature is born. It is up to the person.

Acting from heavenly nature, one finds others' good qualities. Acting from inborn temperament, one sees others' wrongness. Whatever nature, that is what it summons.

Heavenly nature has a source; inborn temperament has a root. The habitual nature of a past life is the inborn temperament of this life. Transform inborn temperament — anger, hatred, resentment, vexation, agitation — and heavenly nature is complete. Untransformed, it ignites at a touch as though possessed. Hence the Five Ghosts that disturb the household; the Five Poisons that cause illness and death. Their roots go deep and are hard to pull. Unable to subdue them, one cannot be a good person. Buddha said: "Karmic force follows the body — one stirs into blind ignorance." Hard to attain the Way.

Habitual nature is bound by material desire. Inborn temperament is the vexation of human life. To fulfill one's duty in the Way and virtue is to escape the body-realm. To know how to be a person is to escape the mind-realm. Inborn temperament fully transformed — only then does one escape the nature-realm. Otherwise how does one "rise above the three realms"?

Shed habitual nature, transform inborn temperament, complete heavenly nature.

21. The Three Destinies

A person has three destinies: heavenly destiny, fated lot, yin destiny. Nature united with heavenly destiny: the Way and righteousness are heavenly destiny. Mind united with fated lot: knowledge, ability, and money are fated lot. Body united with yin destiny: inborn temperament — anger, hatred, resentment, vexation, agitation — is yin destiny. Understand the three, and you know which to use. Good destiny or bad lies in oneself. What use is fortune-telling?

Mencius said: "Cultivate the rank of Heaven, and the rank of humans follows." But once people obtain the rank of humans, they no longer cultivate the rank of Heaven. Cultivating virtuous nature grows heavenly destiny. Learning crafts and amassing wealth grow fated lot. Grasping and contending grow yin destiny. Those who use fated lot well know contentment, which dissolves yin destiny. Those who do not know use it — fated lot only grows yin destiny. Only growing heavenly destiny is certain to dissolve yin destiny. People today know only to use yin destiny and emphasize fated lot — they do not grow heavenly destiny. How then can they understand the Way of Heaven?

"Without knowing one's destiny, one cannot be a noble person." Without knowing people, one cannot "reach the other shore." To know another's good qualities is to know heavenly destiny. To know another's contributions is to know fated lot. To know another's inborn temperament is to know yin destiny. Knowing destiny is what makes a noble person. To love stirring inborn temperament dissolves heavenly destiny. To love grievance dissolves fated lot. To love grasping advantage grows yin destiny. Heavenly destiny small — grow it. Fated lot small — increase it. Yin destiny large — dissolve it. Destiny small, know how to grow it; destiny large, know how to guard it — this is "Heaven's authority in hand."

Someone comes to me — I first ask what work they do, and I know how large their heavenly destiny is. Then I ask about their family and situation, and I know their fated lot. I see their inborn temperament, and I know their yin destiny. The three destinies are the three realms. Once the three realms are penetrated, what remains unknown?

A teacher must carefully examine the student's three destinies and teach according to their size. Only then has the teacher's way been fulfilled. Parents raise the children's bodies only; the teacher teaches the three realms of nature, mind, and body. Compared, the teacher is more important than the parents.

I take heavenly destiny as my use; I have dismissed fated lot and yin destiny. That is why I am well. Today people either use yin destiny or emphasize fated lot, wildly hoping for good fortune. Truly unable to reckon destiny.

People have no heart for others — they know only themselves. So they come to grief. I became a good man because I dismissed the heart that cares only for self — I strangled fated lot. Fated lot is endless. Serving it — is there any end?

Acting from heavenly destiny, one flourishes. Acting from fated lot, one fails. Acting from yin destiny, one perishes.

My son studied in Shenyang and came third in the examination. I set out to teach the Way across the three eastern provinces. His study brought him renown — fated lot. My teaching is heavenly destiny. This is using heavenly destiny to contain fated lot. Never let fated lot overshadow heavenly destiny.

To use fated lot for public good grows heavenly destiny. To use fated lot for one's own enjoyment grows yin destiny.

Heavenly destiny great, fated lot not small. Fated lot great, yin destiny uncleared. So stop fated lot, clear yin destiny, grow heavenly destiny.

Those of great heavenly destiny command glad submission. Those of great fated lot receive flattery. Those of great yin destiny spread fear. The first harmonize with people; the second press on them; the third frighten them.

22. Nature and Destiny

Because of different peoples and different customs, the founders of the different teachings established different teachings. But their aim is all the same: to act for Heaven, to ferry people from evil toward good — to save the life-and-nature of humanity.

Nature-and-destiny is the root of a person. Having grasped the root of humanity, the root of the Way is also grasped. The root of the Way is the nature of a person; the root of humanity is the destiny of a person. If the root of nature is good, the root of destiny cannot fail to be good. Clearly, when a person's destiny is not good, it has been dragged down by the nature. So I teach people to transform nature — to transform nature is to attain the Way.

Nature is the root of destiny. A virtuous person has a broad nature, and a broad nature carries a broad destiny. Every person's destiny is a good destiny — it is because nature is not good that destiny is carried down with it. What is the Way? Like the carpenter's centerline: regardless of what another is, first draw a centerline for them; trim long, fill short, and the Way fits.

The Way is destiny; virtue is nature. Nature preserves destiny; destiny grows and shrinks and must be kept whole. Examine carefully and you see: whoever takes heavenly nature as master, not acting from habit or temperament, their destiny is large. Those who do not take heavenly nature as master but act from habit or temperament — the large destiny becomes small, the small perishes. Truly startling.

Nature is the root; destiny the fruit. The root sent down bears fruit. Unsettled nature is no root sent down. Refusing destiny cannot bear fruit — it is a blossom that lies. Those who study the Way have two tasks: transform nature, and accept destiny. Nature transformed, one does not grow angry; not angry, one gladly takes a loss; taking a loss is taking advantage. Accepting destiny, one does not blame others; not blaming, one endures suffering; enduring suffering, one enjoys fortune. The pity is that the world values fame and profit and holds nature and destiny light.

A person's nature and destiny are linked. Settled nature establishes destiny. The son's destiny requires settling the son's nature. The parent's destiny requires settling the parent's nature. Whatever destiny, that nature must be settled. Good destiny without good nature is nature not returned to destiny — nature not settled. Unsettled nature, destiny spoils. Stir inborn temperament, first ask: what is my destiny? — and nature dares not stir wildly. This is "nature returned to destiny." In one whose nature is returned to destiny, temperament changes, heavenly destiny grows, and one becomes a complete person.

Destiny is a lamp; virtue is a lampshade. A lamp must be shaded to give great light. Cultivating destiny, nurture nature — then it becomes efficacious. The same principle.

The Way is a wick; virtue, the shade. Not enough virtue, and the wind of the world blows the flame out. Without the Way, there is no great light. Hence: "Way without virtue, a demon in the Way; virtue without Way, an empty temple."

The ancients said: "Cultivating destiny without cultivating nature is the first illness of practice. Cultivating nature without cultivating destiny makes the spirit's light useless." This cuts to the heart of the dual cultivation of nature and destiny.

23. Establishing Destiny

Everyone wishes to enjoy fortune. Why do so few enjoy it and so many suffer? Because people do not know contentment, and do not accept destiny. Understand the Way, and when fortune comes you can enjoy it; when fortune goes, you can still find it.

Destiny is one's portion. Keeping to one's portion establishes heavenly destiny. Grow heavenly destiny, and the name grows large. To fulfill several roles is to attain several Ways. Not fulfilling duty, not giving one's strength, loving vanity, acting falsely, full name with empty substance — destiny cannot stand. A woman who envies others, resents her own lot, hates that she is not free like a man — either nursing grievance or regret — is not keeping to her portion.

Seeing oneself as less than others is self-deception and discontent — such a person is sure to suffer. The content have heavenly destiny that grows. With full sentiment, the Way grows; with full Way, Heaven's principle grows — full, they need no effort. Doing one thing while eyeing another is a leak: like a balloon — once the air leaks, it deflates. Like steaming buns — once the steam leaks, they come out raw. So the noble person does not mind a small task: with ten parts of strength, they use seven — light and glad, a living immortal. Once greed arises, one falls into the sea of suffering — no joy even in great wealth and rank.

A person's name is given by Heaven. The cook is called "the great cauldron minister." The writer is called "teacher." When a person's name and reality do not match, they lose heavenly destiny — they do not know destiny.

To walk the Way one must not leave one's station. Leaving station, labor is wasted and transgression remains. What is the station? One's portion. "Acting from one's position" — that is how one becomes the Way.

"Act from one's position": work within one's station, speak within one's station, think within one's station. Only then does the embodiment become real. A woman envying men, the poor lusting for wealth, those who think of the next thing while doing this thing — all out of position, how can they attain the Way? A pear ripens on a pear tree, not an apricot tree. If you see a better fruit, graft its bud onto your tree and it will bear that good fruit. A scholar who studies the ancients grafts into their spirit — and becomes them.

The eggplant ripens on the eggplant plant; the cucumber on the cucumber trellis. Move one to the other, and neither ripens. A person too must not leave their station — only then does the embodiment become real.

The provincial governor — the people of a province are his destiny. The county magistrate — the people of the county are his destiny. The teacher — the students are his destiny. The swineherd — the pigs are his destiny. To resent his work, or abuse his position, is to throw away destiny. Without pigs, who employs the swineherd? Without students, who hires the teacher? Without the people, no official is set. The affairs within one's portion are one's heavenly destiny.

There is nature returning to destiny, and destiny returning to nature. "Destiny means name": not indulging temperament, acting according to one's name and position, consistent from beginning to end — this is nature returning to destiny. Disregarding one's name and position, acting on temperament, doing and stopping irregularly, moods unsteady — this is destiny returning to nature. Shun's parents plotted against him; he did not stir his nature and remained filial always. That was nature returning to destiny.

Heart keeping the Way's principle, one knows destiny; knowing destiny, one knows one's portion. Nature keeping Heaven's principle, one knows nature; knowing nature, one knows the great Way. There is nature returning to destiny and destiny returning to nature. When nature returns to destiny, see which destiny: returned to heavenly destiny is true; returned to fated lot is false; returned to yin destiny is bad. Nature and destiny united — sent out, outward kingliness; drawn back, inward sageliness.

A complete person is not about rank or ability. Whoever keeps their portion and fulfills their duty is a complete person.

24. Transforming Nature

A person fallen into the sea of suffering — without a skilled swimmer to rescue them, cannot get out alone. So I set my will to rescue the nature-and-life of people. Rescuing life is temporary — still within cause and effect. Rescuing nature is forever — rescuing once is rescuing eternally, the cycle broken. Rescuing life has form and is for a time. Rescuing nature is formless and endures through ten thousand kalpas. Nature rescued, one rises out of the sea of suffering, reaches the other shore, and does not fall again.

To know a person's nature is to recognize them; to know a thing's nature is to be able to use it — this is communing with Heaven. Whatever a person is, they hold that heart, speak those words, do those affairs. If you find them wrong, you do not know their nature — you do not understand their Way — and you will surely be angered by them. As dung beetles pile dung, weasels eat chicks, the grasping take advantage — each realm does that realm's affairs. So each is right.

People, bewitched by affairs and things, take the false for true — they do not see through. So they say others are wrong, grow angry, flare up. In truth it is one's own not seeing through. See through the affairs of the world and you will laugh. How could one quarrel? I used to see no good person in the world and grew angry — ulcers racked me for twelve years, nearly killing me. In my thirty-fifth year I heard a good-book reading in the first month, knew anger was wrong, blamed myself before Heaven — the ulcers healed in a single night, and I came out of hell at once.

I bore every kind of blow; I set my will not to grow angry, not to burn. Mocked, I did not stir. Anger and fire are two ghosts of impermanence; subdue them, and fire becomes Golden Boy, anger becomes Jade Girl. They cannot strike me — that is Buddha. That year at Du's distillery in Anda, I met Zhang Mingzhai and Li Chaoqing; for three days they mocked me coldly; each day I listened from morning to night without a sound. After supper I went out into the open country with Meng Hanchen, turned to the sky and laughed, released the yin-breath, and their coldness could not strike me. "Having anger and not rousing it dissolves a calamity; having a wrong and not avenging it is the practice." Not a word wrong.

What comes against you is virtue. One must recognize it: a loss must not be complained of, for you must owe them something; if those around you take offense on your behalf, your life grows. If beaten or abused without cause, it is your own transgression — receiving it counts as repaying the debt, and you should be grateful. Without this person's curse or blow, when would my transgression end? Even the petty have their use: they press good people into goodness, helping from the opposite side — as Yue Fei was helped to greatness by Qin Hui, as Guan Yu was helped by Cao Cao. How could one not be grateful?

Heaven's blessings come as adversity — that is why people are startled. Human blessings come smoothly, and everyone knows them. I say: everyone has fortune; they simply do not know how to enjoy it. Virtue is sent to them, and they are frightened and will not receive it. They do not see that the Way is perfected in adversity, and people are spoiled by ease. Good is the beginning of bad; bad is the beginning of good. Meat has fragrance — spoiled, it is foul. Cabbage is bland — spoiled, it is not foul. Green fruit does not spoil; ripe fruit is near spoiling. Human affairs are the same.

To be a good person, one must bear blame. Able to bear the blame of thousands, one has deep fortune. Those who do good yet receive ill are indignant. They do not see: bearing insult and injustice dissolves boundless transgression. Only do not let the conscience spoil.

Diamond is the hardest thing — so one must set a diamond will. The foolish, insulted or scolded, do not take it as added fortune but grow angry — diamond fallen. The clear-minded, angered with fools, are diamond shattered. Neither fallen nor shattered — only then is a diamond will established.

"Burning through human feeling is learning." One must burn it through among kin and friends. Burned through, it does not fear being struck. Like brick and tile, burned through, it is firm. Not burned through, it is like raw clay — water dissolves it at first touch.

What comes face-on is what was in destiny. So when meeting what is not to one's liking, people one cannot get along with, endure it. Confucius ran out of grain in Chen; Jesus was nailed to the cross; Buddha was dismembered — none of them blamed. That is truly accepting destiny. Only in truly accepting destiny does one attain the Way.

Long ago Zhang Yaxuan heard me speak of "Goodness, Merit, Virtue," abandoned his property to establish schools, bore insult and encountered demons, and never turned back. That is a settled will. I often say: what comes adversely is virtue; receive it. If the heart is unwilling, even receiving it, there is no virtue. To seek a counter-cycle is worse still.

Why did Li Yongcheng surpass others? Because he had Buddha-nature. Whoever set him any task, he said "Good." Whoever cursed him, he said "Good." So I say he is a person of the Buddha realm. Buddha treats taking a loss and enduring insult as advantage — the opposite of the world.

Inborn temperament is like a spider's web — whatever touches it sticks. But fire dissolves it. Touch inborn temperament with true fire — joy — and it dissolves.

To make virtue bright, nature must be round. For nature round, the heart must die. Act like a living corpse, and nature transforms.

Giving money is not as good as giving body; giving body is not as good as giving heart; giving heart is not as good as giving nature. One who can give up inborn temperament has attained the Way. So I teach people to transform nature — rescuing once is rescuing eternally, the spirit-nature not clouded. That is virtue.

Teacher He quit smoking. I spoke the Way to her every day; the smoking ended, and she transformed her nature too. Then I knew: speaking the Way to someone with complete sincerity can transform their nature.

Each person has their own inborn temperament — so each must be transformed. In youth I had ulcers; hearing good books and understanding the principle, I knew my nature had turned backward, and I turned toward the fire of clear reason — but I went too far and reached impatient fire, and became very hot-tempered. A man named Qu in my village fell ill, and I healed him with counsel. Grateful, he brought me some tea and cakes. I said loudly: "You have these things — to give them to your elder brother would be fulfilling fraternal piety. What is the use of bringing them to me?" Qu was displeased. Then I knew I had not yet reached true fire. Afterward, whenever I met someone, I would say first that my nature was hot and my speech blunt, and I asked pardon. Within a month my hot-fire nature transformed. This is how I transformed my nature.

25. Studying the Way

People who study the Way do not succeed because of the disease of loving the high and despising the low. They do not see that the high has danger and the low has peace. Like digging a well — not upward but downward, the lower the more water. So in work: take the bottom, plug the leaks; pick up what others discard; do what others will not; do not disdain what others scorn. Be like water — go downward, and all things are borne up. Do not seek to be known; do not boast of strength; do not speak of your merit; and others will gladly submit. That is the Way.

The human heart loves the high, loves appearance. But all ruin is in the high, all spoilage in the seeming-good. Where is the Way in the seeming-good and the high? The person's right-seeing eye is not open — they have mistaken the Way. Do what others will not; pick up what others cast away — that is virtue, that is the Way. Be like water going down, and all things are borne up, and all gladly submit. This is called "holding the bottom." The pity is that people all struggle upward and will not descend — and so the Way is far.

To study the Way, first study the low. Do not cling to appearances. Liu Zhenming and I first studied begging — for three months, traveling two thousand miles. A man studied under Liu: when Liu lay, he lay; when Liu sat, he sat; never apart an inch. Onlookers said he would surely attain the Way. I said he would never attain it — he studied only the outer appearance, and the Way is far away.

The high are few; the low are many. If your Way is pitched high, how many high people are there? One must be able to go high and to go low, and only then has the Way. Not able to penetrate the high, one does not succeed. Not able to sink to the utter low, one does not succeed.

I learned to be reduced, learned poverty. Others learned the high, learned fine words. So they did not catch up with me.

Contentment lets one sink to the bottom; contentment lets one attain the Way. This is the key.

Loving the high is grasping. Fearing the low is clinging. Loving to be well-thought-of is sin. Disliking the less-than-good is lack of virtue. Not fulfilling duty is throwing away heavenly destiny.

One word — "well" — has destroyed every hero.

26. Awakening to the Way

Whether handling affairs, reading books, or studying the Way, one must first make intention sincere — that is, focus the mind. Be like "the hungry seeking food, the thirsty seeking drink": always keep the heart on it, always seek a way — and success comes. When I ran women's schools, every blow made me change the method until at last the way of womanhood was clear and the veil over women was lifted.

Awakening to the Way needs a settled will. Moment by moment, awaken along one road, and in time the Way flows inexhaustibly — like a pressed well, the more you press, the more water comes, because the water is not in the pipe but outside it; as water leaves the pipe, water outside comes in to replace it. So the Way flows to one who keeps pressing.

My Way was not attained all at once. It came bit by bit through investigating things. When I was hired out at my elder cousin's home, a nephew ordered me about at work. I investigated for a hundred days before I understood. Then I investigated one matter after another, until I knew: the source of the world is the unmarried daughter; the source of worldly affairs is the concubine wife; the great mechanism of the world is money. Without these three, the world cannot be governed.

To understand the Way, first understand your own Way. Then understand the Way of those in your household. Then understand the Way of those around you. Last, examine the Way of all things. What you do not understand, ask yourself and answer yourself — over time, clarity comes. This is asking Heaven. While doing hired labor I asked: "Why do people work?" Answer: "To make a living." "Why live?" "To feed people." "And feeding people is for what?" "For walking the Way." I thought carefully — the Way had not been walked, and people had been doing it wrong. I investigated the Way of the daughter, the Way of the elder woman, the Way of father and son, husband and wife — this is awakening to the Way.

The Way is the Way of Heaven. Every person has it — it has never left the person. Why have people today not gained it? Take a bean: when the sprout rises, it must push juice upward to fill the pod. A person too has a root; keep your mind on your root, seek sincerely for three months, and you will attain it. This is how I attained the Way of doing hired labor.

A person doing one thing, walking one road, can contain Heaven and Earth, contain all ages. The pity is that once a thing is done people do not chew it over. Things done, in moments of leisure reflect on them: reflected and understood is called awakening; done and not understood is called delusion — and delusion is just being a sentient being. Those who study the Way must examine: what does the body do? what does the mind hold? what does the nature make clear? In leisure, investigate past conduct: was it right? how do I conduct myself now? how shall I conduct myself henceforth? A person manages only as far as they can see. In my early years I did not see, and so grew angry and fell ill. Seeing clearly later, my illness healed.

27. The Morality Society

Every affair has a root. The root of the Morality Society is men and women. All the nations of the whole globe are made of men and women. From men and women come husbands and wives; from husbands and wives come fathers and sons, elder and younger brothers, friends, rulers and subjects. "Husband and wife are the beginning of human relations" — how perfectly said. Our Society sets out to reform society. The first task is at the level of one man and one woman: let men and women each stand in their proper place, each self-sufficient — then the five relations naturally fall in order, families are harmonious, nations are well governed.

The Morality Society is empty. It must be filled by moral people speaking moral words and doing moral work — only then is it a true Morality Society. Like a water jar: to hold water, it is a water jar; fill it with pickling paste and it is a paste jar. Name and reality must match. This is crucial.

The people of the Morality Society must raise morality high and lead custom. That is the height of merit. If they cannot, they are the chief of offenders.

When reforms failed at the end of the Qing, I knew scholars would be united into one school, and within fifty or sixty years the new learning would come. The scholars of late Qing were crooked officials, given to corruption; out of them the new learning came, given to horizontal tricks. Now horizontal tricks have also run their course. Now obedience comes — and the Morality Society teaches obedience: all is well. If the Society cannot take up the Way and make it plain, calamity still comes.

Morality and law are the two great workings of a state — yin and yang. Neither can be missing. People today say, "Morality supplements law where law is insufficient." They do not know that law supplements morality. Without morality as foundation, however strict the law, it will fail.

A silkworm does not spin the cocoon to live in it forever — it transforms into a moth and flies out. So a person's work: founding a society, running a school, starting a business, managing a household — not to live and die in it, but to borrow it in order to perfect one's Way. People today treat every single enterprise as their "retirement place" for the second half of life. How foolish! Zhang Yaxuan founded the Shuzhen Charity Women's School in Tengaopu, Haicheng county; it succeeded greatly, produced many people, its finances firm. I urged him to leave, to sever his tie with the school. Staff and students pleaded with him to stay; he himself did not wish to leave. I said: "You are all too foolish. He is the leader — you have been trained up; if he does not leave to open the road, you will all rot here!" I pressed him for more than twenty days. At last he left Tengaopu and went north to transform others. Because of this, he came to understand the Way of the Four Great Realms, and the women's schools flourished. Is this not a concrete example?

Whatever business the ancestors founded, however great, will be ruined by the descendants. As with the teachings founded by ancient founders — however great, they are ruined by the disciples, because the barrier of disciples is not broken. So I take no disciples and am no master. My Way is of the greatest equality. No master, no blame; no disciple, no worry. How natural — fixed, it becomes dead.

I have taught and transformed the world for forty years. I know who believes and who does not. There are those who believed for ten years, eight years. Those who do not believe, I leave be. I lead people upward. The worldly way leads people downward — fastening to people, managing them, ending in resentment and hatred; on the face, fastening to; in truth, bullying. I do not fasten to my wife or son. Not fastening for a moment, I fasten for ten thousand ages — I can lead them to Heaven and the Buddha-land. The unbelieving are of shallow affinity; do not make enemies. Ferrying people requires watching the timing.

After I attained the Way I began transmitting it. Failing to transmit would be a great transgression against all under Heaven. I have the Way but I do not sell it: I do not live off the Way, I do not gather wealth through the Way. I am not afraid to beg — I rely only on resonance. Once the Morality Society charged membership fees. I opposed it until it was dropped. Last year at the meeting someone again wanted to charge fees. I said: "If you do this, I am not in this Society." Everyone dropped it. We do not allow side-branches that cunningly extract people's money.

28. Walking the Way and Doing Virtue

The Way is walked; virtue is done. Without walking, no Way. Without doing, no virtue. Heaven gives names by heavenly principle; the person acts by their portion and so accords with the Way of Heaven; what is done in accordance with the Way of Heaven is the virtue of Heaven — attained without effort of thought. Today people only know how to seek wealth, not to do virtue — abandoning the root, seeking the tip, like a lying blossom with no root. How can it bear fruit? Virtue is the root; wealth is the fruit. To become wealthy, first make virtue — virtue is the seed of the money tree. So: "The greatly virtuous are sure to receive their reward."

No virtue grasped. No merit contested. No fortune stirred up. To do work well, to help others complete their work, is merit — and the meritorious hold authority. Boasting of merit, contesting merit, acting without inner satisfaction — these are labor without merit. Giving money to do good, advising others to good — these are good; one who does good is sure to be wealthy in the next life, with great fortune to enjoy, yet still within cause and effect. To teach others to shed habitual nature, transform inborn temperament, and clear the heart's vexations is to rescue nature. Rescuing nature rescues eternally — that is virtue. Only a clear nature can hold virtue.

The clear-minded raising up the foolish is virtue; the foolish believing the clear-minded is also virtue. Heaven gives birth to the wise for the sake of the foolish. If the wise do not raise up the foolish, they transgress Heaven's mandate; if the foolish do not believe the wise, they too transgress Heaven's mandate. I have exhorted the world for many years and still feel indebted to those around me — because they are not more clear-minded than I am. When there is someone clearer than I, my heart will be at peace.

I often hear: "The great man can stoop and can rise." What does this mean? When meeting the foolish, stoop beneath them and lift them up — that is stooping. When meeting the wise, set one's will higher than theirs and not be intimidated — that is rising.

To do much meritorious work and form many bonds is outer merit; outer merit brings inner fruit. Fulfilling relations, running public works — outer merit. Like a plant: root, trunk, branch, leaf, flower — all outer; only after these come fruit. Without outer merit, no inner fruit. Consider two teachers of the Way: one who does not practice may speak the sky down and no one heeds him, may even be slandered. One who practices speaks one sentence and people believe; even a common phrase, the hearer finds the Way in it. Is this not plain proof?

Virtue measured by how many admire you. Merit measured by how many believe you.

Worldly people fear deep water and fierce fire, afraid to die in them. They do not see that lovers of fame die of fame, lovers of profit die of profit — every day they are in deep water and fierce fire and do not know. I speak the Way, not wanting fame — "entering fire unburnt." I do not want money — "entering water undrowned."

Morality flows from ancient times to now without ceasing. But it has drifted ever lower, sunk now beneath the water. What is the water? Money, which those around us love. For money, conscience is lost and the Way is thrown away. I became a good man — those around me admire me — because I broke ties with money.

Those who study the Way, instead of studying Buddha, build temples first — Buddha sends them away. Those who read, only read and do not practice — the books send them away. Those who study morality, only speak and do not walk it — morality sends them away. If I know one ancient, I study one ancient. If I know one modern, I study one modern. Know one character, walk one character — that is "knowing and doing are one."

Deceiving others is transgression; burdening others is sin; helping others is merit; completing others is virtue. Often ask yourself: what kind of person am I?

I often say: "Turn the world; build Great Harmony." People laugh and say I speak big. In truth not big at all — they do not know how to turn it, and so think me big. Great affairs done small; small affairs done great — another of my sayings. Turning the world is a great affair, but it starts small. As small as what? As a grain of dust. What thing is that small? The thought in a person's heart. If one can turn the thoughts in people's hearts — private become public, crooked become straight — is the world not turned?

I often say: great affairs done small, small affairs done great. Pacifying the world is a great affair — but it must be done by going from state to household, household to self, self to mind, mind to intention, intention to extending knowledge, extending knowledge to investigating things. Is it not shrunk to the smallest? I am a farmer, utterly foolish, never spent a day at school, yet I say I will turn the world and build Great Harmony, and people laugh. They have not understood the Great Learning — that if the world's pacification is contracted all the way down to intention, and one begins with sincere intention, pacifying the world is no longer hard. People think pacifying the world is for dukes and great men. I think the root is with children: instill the moral spirit in them from small, extend it to the world, and how could the world not be at peace?

29. The Four Great Realms

Will, Intention, Mind, Body — the four great realms. The superstitious say the bridge to the underworld has three roads: one of gold, one of silver, one the Yellow Spring road. I say: to act from will is gold. To act from intention is silver. To act from mind and body is to walk the Yellow Spring.

The will-realm person says nothing — whatever comes, it is all right. The intention-realm person is content. The mind-realm person grasps. The body-realm person quarrels. Saying nothing is no-mind. Content is pure-mind. Grasping is busy-mind. Quarrelling is spoilt-mind. Spoilt-mind is ghost; busy-mind is human; pure-mind is spirit; no-mind is Buddha.

The body-realm person plans only for the body: knows self and not others, reason-less and lateral, seeing anything wants it for themselves, angering and fighting when foiled, full of worry always — a ghost. The mind-realm person is greedy without end, full of scheming, using plots — a petty person. The intention-realm person is content and joyful — joy is spirit. The will-realm person says nothing, sees through cause and effect, seeks no counter-cycle — "saying nothing" is Buddha. To go from worldly to sage, one must know how to shift realms.

I often say: one must clearly distinguish the four great realms. How does one know they are distinguished? If one's essential nature is as-is-unmoving, and one lifts up the foolish of the world until they become great-wisdom people — that is the will-realm, the Buddha-land. If one's mind has not a single thing, always joyful and unburdened — that is the intention-realm, heaven. If one grasps without end, worries much and plans much — that is the mind-realm, the sea of suffering. If one contends for fame and profit, stirred and disturbed, given to wine and flowers, loving fighting — that is the body-realm, hell.

Settled in the will-realm is Buddha-land: good or bad fortune, wealth or poverty, gain or loss, glory or shame, existence or perishing — all cannot move one; one knows only to be for others and complete them, taking will as one's way of being human. Settled in the intention-realm is heaven: content and glad, a living immortal. Mind is the human realm: much thinking, much worry, calculating gain and loss — boundless sea of suffering. Today people take mind as master — how can they become Buddha? The body is a womb-born thing, bound to decay; it must be seen as false. A person must establish merit and establish virtue — and if one does not enter through merit and virtue, how can one attain the Way?

The will-realm is like spring — generation. The ancients said: "Having anger and not rousing it dissolves calamity; having a wrong and not avenging it is the practice." This is the will-realm. The intention-realm is like summer — holding, nurturing, letting all things flourish; "the noble person completes others' goodness" — this is the intention-realm. The mind-realm is like autumn — self-interest, like all things in autumn bearing fruit each for themselves, not caring for others — so there is scattering and loss. The body-realm is like winter — destruction, only seizing, feared by all; even a touch wounds. So I say: will and intention build the world; mind and body destroy it.

Will has its nature: do-nothing yet nothing undone. Intention has its nature: trusts others, gives over good things. Mind has its nature: endlessly grasping, self-only, always seeking advantage. Body has its nature: destructive by habit, harming both self and other without repentance. So mind and body must never be master; let them only obey.

Affairs ruin but the person does not ruin — this is the will-realm; the will-realm person reckons nothing. The intention-realm person contains all in great righteousness. The mind-realm person always calculates advantage. The body-realm person reddens with envy at every sight and rages when denied.

Buddha spoke of three thousand great worlds; I speak of four great worlds. Those with the Way see at a glance which realm a person belongs to. Acting from body — whatever they do, they are a ruin-star. Acting from mind — however capable, they are a busy-heart. Acting from intention — however many affairs, the heart is not tired, a living immortal. Acting from will — however adverse the world, they do not stir, a Buddha. (Seen from Dharma: not stirring karmic force in these realms brings rebirth in the form and formless heavens — still within samsara. If the merit is dedicated to the Pure Land, one is born there without doubt.)

Body-realm speech: said and over, not even stored — empty. Mind-realm speech: loves to speak of empty principle, not practiced — false. Intention-realm speech: said and not forgotten, sure to be practiced — good. Will-realm speech: like a nail driven into a board, hard to pull out even by force — true.

Body is ruined; mind is false; intention is good; will is true. A person truly true — Buddha, spirit, human, ghost, all can be moved by them. This is "one thing true, all things true." Not true, all is false; even good affairs turn false. So the noble person seeks within and does not blame others. Others not true is because I was not true. Others not good is because I was not good. World not good is because I was not good. The Great Learning: "One family benevolent, one nation rises in benevolence." So I take all under Heaven's wrongness on myself.

People push wrongs outward, not examining themselves, and so strife arises. The body-realm person does not know they err; rebuked, they rage; lifelong unchanged. The mind-realm person loves face; rebuked, they paper it over — hiding the error, knowing yet not changing. The intention-realm person is humble; rebuked, they are glad; they can change. The will-realm person, rebuked, bows; they are grateful in heart, acknowledge fault from the heart, not from the mouth — true acknowledgment, inward repentance.

Will is the root; intention is the trunk; mind is the branches; body is the leaves. Branches and leaves must be pruned — hence "rectify the mind, cultivate the body."

Between the four realms there are one hundred and eight thousand miles. The body-realm does anything; they have a gang of drinking friends, and if they want to do good, those friends pull them back. The mind-realm tries to climb to the intention-realm, but mind-realm kin pull them. The intention-realm tries to climb to the will-realm, but intention-realm kin pull them. So the four realms must be cleared before one can attain the Way. Since founding the Shandetang, I have leapt several steps. Sun Wukong traveled a hundred and eight thousand miles in one somersault — I too have this power. Shandetang failed in the pawn business — affairs ruined, but the person did not ruin. That was one somersault. After the Anda great meeting, Gao Zhengwu and Du Shaopeng tried to repay the debts of the Shandetang pawn — I refused. Another somersault.

The four realms position a person. Understand them, and you recognize everyone: from which realm they come, in which they now lodge; which realm, which affairs. Past roots, cause and effect, goodness of nature or wickedness — all carried in nature: "sincerity within shows without." A clear nature is recognized at a glance. Not only present, but past lives and next rebirth.

The six realms of rebirth are all on our own body — why seek outside? Handling oneself by will is Buddha-way; by intention, spirit-way; by mind, human-way; grasping outward without reason, thing-way; loving fire, demon-way; loving anger, ghost-way. These six cycle every day on our body. Why wait until death?

A person must penetrate all four realms to save all sentient beings. Knowing only how spirits are made and how humans are born — but not how animals come to be — one cannot save the animal. Cattle nature holds ignorant fire; dog nature holds yin Wood; chicken nature holds yin Metal and lacks Earth — lacked faithfulness in the past life, and so has that body and that suffering. Without knowing their origin, how can we save them?

Will is Buddha-way; intention is spirit-way; mind is human-way; throwing tantrums is ghost-way. Tantrum, and spirit scatters. Set will, and Buddha comes. Ghost-way is dim and does not know humans. Human-way is unskilled and does not know spirits. Spirit-way is unclear and does not know Buddha. If one restores heavenly nature, all is known and every calamity dissolves. Make intention sincere, and all things are efficacious, all trouble vanishes. Settle the mind, all things are penetrated, all difficulty vanishes. Perfect the body, and all work is done, everywhere affinity — the Buddha-land present.

Those who use will well: the more adverse the world, the more glad. Those who use intention well: the greater the intention, the greater the righteous spirit. Those who use mind well: ten thousand changes in the mind, its uses marvelous and endless. Those who use body well: however hard the labor, the body is not harmed.

When I kept vigil at the grave, on the hundredth day I reached the three realms — all Buddhas and ancestors came to commune with me. Will sincere, Buddha gathers; intention sincere, spirit gathers; mind sincere, humans gather; body completed, things gather. Whichever realm is sincere, that realm responds. I considered up to Buddha-land, down to hell — I thought through this many times a day.

My son asked me for money. I said, "Good" — neither angry nor pleased, because I had settled in the will-realm and had nothing to say. Xu Ruilin's son asked him for money; he smiled and said, "If I had money for whom would I spend it if not you? Sadly I have none." He is an intention-realm person. Wang Guohua's son wrote asking for money; he was furious and tore the letter up — mind-realm. Tu Yongnian's son asked him; he not only refused but angered himself to death — body-realm.

The body is a thing that bears guilt — yet people prize it, always planning for it, cherishing it in life, even elaborately burying it in death. To preserve the flesh leads to grave-robbing. How foolish! What form does not decay? The body must be worked, so guilt can be cleared. Let it enjoy, and how is guilt to clear? Unresolved this life, the cycle continues.

The mind is the demon — appearing everywhere. A thousand thoughts, ten thousand plans, wild dreams: demon disturbs mind. Worry and vexation, anger and fire: demon disturbs nature. Idle hands, addictions: demon disturbs body. The demon's harm chills the soul. I was fortunate to wake quickly, strangle the mind, take will as master — and so I came out of suffering into joy.

Look at the seed in spring, look at the sprout in summer. A seed only sixty percent intact may still grow in the ground, growing vigorously — but in autumn it is a weed-seed, falling before harvest; next year, the field goes to weeds. The worldly who use mind are unformed seeds. Today's people are all weed-seeds — how could the world not be disordered?

One who uses mind is like baking flatbread in a pan — a big fire and it burns. One who uses intention is like steaming rice cakes in a bamboo steamer — the steam is large but it cannot ruin them.

A burden in the mind is a burden in destiny; burdensome affairs will come in fact.

Unhappy — the mind has grown a hole. Intention is like a ball: a pinhole and the air leaks. Nature is the base; will is the root — root of all things and affairs. The root is like rain. Heaven's rain has no mind; yet the sour pear receiving it grows sour; licorice receiving it grows sweet. Will between Heaven and Earth is like that rain.

In observing the ancients, know through which of the four — will, intention, mind, body — they attained the Way. Mencius' mother used will. Lady Tang who taught her son used intention. Observing today's people is the same.

"Well, well" — one resolves, one is well; another resolves, another is well; another opens. With body, mind cannot open. With mind, intention cannot open. With intention, will cannot open.

Those near brought close is mind. Those far brought close is intention. Spirit keeps the near far and the far near. Buddha keeps all far — far yet not far. As those around me now — have they not all become near?

Intention is spirit. Make intention sincere; do not let it scatter outward. Nurtured long, one is as spirit. Spirit is as great as Heaven and Earth — whatever is thought, it is there; whoever thinks it, it responds. Intention is the yang light, can break the dark, wash out private desire — Heaven's principle naturally flows.

Inborn temperament transformed is intention. We transform the world: lightly use intention; heavily use will. One who can use will wipes out ten-thousand-age transgression at a stroke. Yet when the demon comes, one must stay settled — a slight stir, and a seed is planted.

A person walking the Way must be careful. The will-realm person, if the will falls, plummets to the body-realm. The intention-realm person, if they misstep, falls to the mind-realm.

To settle the will, one must use the three realms to nourish the body. First establish the root. For instance, a teacher should constantly study the Way of teaching, drill into the principles of the books — and the root naturally stands.

Settled in the will-realm, as-is-unmoving, you need not seek Buddha — Buddha comes to find you. If you cannot settle the will, even seeking Buddha daily, Buddha does not answer. Seeing good and being glad, you are spoiled by the good demon. Seeing bad and growing anxious, you are spoiled by the evil demon. In the will-realm, neither good nor bad affair stirs the heart — right or wrong stirs not — demons then help you become Buddha.

Practitioners fear being stained by dust, so they leave dust or avoid dust. They do not see: dust is in the mind, not outside the body; it must be ended in the mind. The mind must have no dust; the body outside cannot be dustless. Not bewildered, not stained, no regret at meeting demons, no blame at being wronged — gain and loss, joy and sorrow, do not stir — that is the will-realm person.

The mind must die before nature transforms. Inborn temperament transformed, intention is sincere. Intention sincere, will is sincere. This is the fixed principle.

I first settled in the intention-realm — it was indeed efficacious. I thought that too small, so settled in the will — saying nothing, not earning money, not spending money, speaking only the Way. Everything sought in the Way, living in the Way, dying in the Way.

To use will, start from the near. Whoever I am close to, first awaken to their Way, first know their nature, help them up, bring them to admire me. First bring one or two to admiration, then hundreds and thousands. That is true use of will.

Using will as one's way of being human — unswerving, unchanging. You wrong me, curse me: you are completing me. You are false, deceitful: you are completing me. You kill me: you are completing me. Yue Fei was completed by Qin Hui.

Spirits help people; ghosts trouble people. One who settles in will — not only spirits help, but ghosts too help; help from the opposite side is greater force.

Will should be high; intention should be large; mind should be level; body should be low.

The sages of every teaching took will as master. I have heard Confucius ran out of grain in Chen yet remained composed, singing and playing the zither; Jesus was nailed to the cross and rose on the third day, still saving the world; Shakyamuni as the Patient Sage was dismembered by King Kali, and he said: "When I become Buddha, I will save you first!" Is this spirit not the same in all of them? So I say: the forms of the teachings differ, but this spirit is one. To divide people by school is wrong.

Truly arrived in the will-realm — not a spark of fire remains — only true joy.

30. Establishing One's Will

In my youth I heard kin say my father and grandfather were scholars, and my great-grandfather had the fame of a "good-book" reader — but I had never spent a day at school, could not recognize a single character. How would I meet my ancestors below? Shamed, I set a will: however poor I am, I must send my son to school. He went at eight, was bright, and his teacher praised him highly. With forebears and descendants both able to read, what would I do? I vowed: I too will read! From thirty-eight I began learning to lecture the good books; eventually I could recognize some characters and lecture from them; now I can study morality with all of you. Truly joyful — all from setting a will.

People say one must have great root and great vessel. What is "great root"? In my youth, doing hired labor, I heard of Guan Gong: "Not one deed of merit, he would not leave Cao's camp." I set my will: at whichever household I hired out, without rendering one clear service, I would not leave "Cao's camp." Setting a will is the great root. What is "great vessel"? When about to do something, think: can this be extended under Heaven? If everyone in the world did the same, would it be good? If good, it will go through — this is the great vessel. People today only look to power — a serious mistake.

At thirty-five I knew: the conditioned world is at its last gasp; a primordial world is coming. How do they differ? People who think only of wives and children are conditioned. People who do not think of self or household but plan public good are primordial. At twenty-one I saw brothers divide household property — knives and spears, killings even. I wondered: for whom are they fighting? I thought about it all day and suddenly understood: they are fighting for wives and children. I was carrying dung baskets at the time. I flung the basket onto the heap and shouted: "I will be an unusual person!" My companions looked at me uncomprehending. At thirty-eight, keeping vigil at my father's grave, I said to my wife: "Henceforth I cannot keep house for you any more." After the vigil, exhorting others and founding schools became my lifelong task.

At Mengjiatun in Jinxi county, a Mencius-mother temple was built — a great work. When it was complete, I went to see it. The man in charge, Meng Laofeng, did not return my deep bow or answer a word. Leaving the temple I set a will: "So your family bears sages and you are so proud! Will my Wang family never bear a sage? I must set my will to learn to be a sage!" Someone mocked: "Can you catch up?" I said: "If I cannot catch up, I will at least chase a few steps!"

I heard a line from the Mean: "A filial son carries on the ancestor's will and continues the ancestor's work." That refers to one's own forebears, but I think it can be extended: I heard the story of "Yangjiao Ai giving his life to honor his vow" and continued Yangjiao Ai's will — went to save the Good Man Yang Bai — and so continued his work. By this I moved from foolish to clear. Whose will of the sages and worthies cannot be continued? Whichever sage's will one continues — is one not a filial son?

In the present age, the spirits of Heaven are all among humans — yet none has taken human rebirth and come down. Seize whoever's will, and their spirit-light comes. Study whichever spirit, and that spirit arrives. Study whichever sage, and that sage comes. When you meet an affair, study the person fitted to it — like picking flowers, one by one. Mencius said: "Every person can become a Yao or Shun." That is: seize the will. An ordinary person who does not seize an ancient's will remains ordinary forever.

Translated from the Chinese by the New Tianmu Anglican Church, April 2026. Source compiled by Zheng Zidong (郑子东); Chinese text verified from 佛教导航 (fjdh.cn).

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Source Text — 王凤仪嘉言录

第一节　善恶

○什么是善？什么是恶？做事合乎道理就是善，悖乎道理就是恶；把事做好就是善，把事做坏就是恶；存心公就是善，存心私就是恶。

○世上有三大恶人，盗贼不算在内。讲道不行道、知过不改过，是第一等恶人；吃点亏心里就难过，占点便宜心里就高兴，是第二等恶人；非分的事，知道不可得而念念不忘，非法的事，知道不可做却偷偷地去做，是第三等恶人。此外，有人夸奖，心里就高兴，受人批评，心里就不快，都是不善的人。

○占便宜就乐，吃亏就生气，都不是好人。某人跟我学道，也算是个善人，他存的粮多，天旱粮涨价，他就乐啦，下雨粮价落，他就愁啦，哪有一点善心呢？

○要想当好人非常容易，你看别人做的事，良心上过不去，自己不那样做就是啦。

○把自己修治好，天下就好了，因为我好了，走到哪儿就好到哪儿。

○一个人便是一个世界，我好了就是好了一个世界；佛成了就成了个西方极乐世界，耶稣成了就成了个天国。今人都等世界好了再去当好人，岂不知，真到世界好的时候，你再想好也来不及啦！

第二节　学圣

○人念古人书，要学古人才对。现在的人光念不学，把书都念"输"啦！圣人要把书收回去，不叫人念啦！你若立志学古（圣贤）人，将来世人就得念你。给后人做个榜样，到了大同世界，人人都跟你学，那就是念你。念书学道贵乎实行，身子要低，志向要大，和古人接碴（灵），你也就是古人。

○人只知念书要多要熟，不知照书去实行，这象看熟了地图，知道各地的方位，没能亲临其境，又怎能看见真风景呢？又象念熟了菜谱，没有实际吃过，又哪能尝到真滋味呢？

○今人念了许多书，知道很多古人，可是一位也没有看上，一位也没合心意，所以一位也没有去学。那就是看起自己啦，可自己又常耍脾气，不知足，这又是自己看不起自己。我看也太愚啦！

○我从小没念过书，也不识字。听说哪位古人好，我就学哪位古人。若见今人好，我就不离开他，看他怎么行？多知一个人就多知一条道。我初学"羊角哀舍命全交"去救杨柏，次学"杨一守坟"给我爹守坟三年。我做一宗事就学一位古人，那古人的灵就来助我。这就是我的"学而实习之"，正和圣人的道相合。可惜世人信不真，不肯去学，遇见好人也不注意，那是空学没习。

○念书不如念人，念人不如念我，念我不如念天。古时念书，每人一本，会念不会用，书是书，人是人，那是"一本散为万殊"。现在我们不用书，光讲道，叫做"念我"。念明白了再去实行，这是"万殊仍归一本"。一是天道，这是念天。

○念书不如念人，把一个人当作一个字，把一家当作一句，把一村当作一章，把一县当作一本，把一省当作一部。一个字有许多讲，一个人也有许多事，这就叫念人。

○有一位前清考中的秀才对我说："古人说书内有黄金，我已中秀才，还是受穷，古人把我骗啦！"我说："你读了很多书，实行了几句呢？你若不照书行，不是古人骗了你，是你把古人骗啦！"

○有人问："我早年读书，不敢希圣希贤，今日学道，又不敢学佛学仙。听善人说，立地可以成佛，不知我能不能成？"我告诉他："念书的人，叫圣人给吓住了，不敢去学；学道的人，被佛给吓住了，不敢迈步。古时的圣贤仙佛都是人成的，你也是人，要能学他，也就是他，有什么可疑的呢？"

○圣人所以为圣人，就是劝人学道。我们要想学圣人，劝人就是了，有什么难呢？古时圣人是教书成的道，现今的教师也是教书，为什么没成呢？圣人教人学道，不管有钱没有钱，是以教人为主。现今的教员，只知赚钱，不管人成不成。我说圣人凡人的区别，就在这一点。

○我们认识一个人，也不过认识他面貌的大概，就知道他是谁，又哪能把他的肢体毛发，处处辨认清楚呢？明道也是这样，读书也是这样。能把《大学》头一章念明白，一切人道都知道了。把《中庸》的头一章念明白，天道就都明白了，成神成佛、为圣为贤都用不了，可惜人都是务广而荒啊！

○孔子老年和群弟子言志，他愿"老安少怀"，光（只）说没有做到。我立了许多安老院和怀少园，是替孔子还了大愿。孔子传道，光（只）教男子，没教女子，我办女学是补孔子的漏。

第三节　学佛

○存佛心、说佛话、行佛事，当体成真就是佛了。现今学佛的人，大都从"欲明明德于天下"上去用力，不知从"修身、正心、诚意、致知、格物"上入手，所以不能成佛。

○人都不知顾名思义，不知"我佛"，就是我自己。偏向外求，越求越远。所以古人说："佛在灵山莫远求，灵山只在汝心头，人人有个灵山塔，好向灵山塔下修。"

○现今的人都被大帽子扣住了，学佛的人便以为佛是独一无二的，谁也不能学。若有人说要学佛，就以为狂妄，认为是侮慢佛。其实这样人是把佛看小啦！如果人人行佛道，人人是佛，那该有多么好！佛是愿意人人都能成佛，不是自己成佛就完了。

○佛的心里，不但愿意人人都能成佛，并且愿意能比佛更高几等。人也必须把人教得比自己高，才算对得起人。

○普通人以为别人的事与自己没有关系，所以不注意。不知人就是我，我就是人，人我本是一体。把人我一体做到了才是佛界人。

○人说佛国里一人有饭吃，大家都有饭吃，一人有物用，大家都有物用。为什么呢？因为没有人我的分别。所以没有人我的分别才是佛国人。

○学"好"是学"好"，学道是学道，分不清可不行。某人开口就是佛，我专讲我。佛是人的榜样，照佛说的去做，才能成佛。天天讲佛，日日说佛，显示自己知道的多，那是学"好"，不是学道，象开个谎花，不能结果。

○人都念已成的佛，我念未成的佛，使他成佛，才是真念佛。谁是未成的佛呢？世上人都是。我劝他尽人道，就是念他成佛呢。岂不知佛不是空念成的，是由争贪里漏下来的，我不争贪也劝人不争不贪，惬人还不信，真招笑。

○佛是人成的，今天不求人道，先求佛道，真是舍近求远。我是从扛活（佣工）上得的道，人都轻视我。有一年某人士向我说禅机语："芥子能藏须弥山"我说："是我"。他说："请解释"，我说："我这个人活在世上，真象一粒芥子那么藐小，可是我的心里藏著佛国、天堂、苦海、地狱，四个大世界。不正是说我吗？"

○八德是八个门，都能进入佛国。不过人应当从哪个门进，就由哪个门进，这就是"素位而行"的意思。我是由忠、孝两个门进来的，给人放牛、扛活全部抱定一个"忠"字；对老人抱定一个"孝"字，这是我敢自信的。

○人不得道是由于性、心、身未能合一。身子做事，心里想别的，是心和身不合一；遇著逆境受不了，生气上火，是性和心不合一。必须三合一，才能得道。要想成佛，还得四大界合一。今人只用心念佛，身口与佛相违，怎能成佛呢？

○我早年劝世，不敢带书，怕人问我是什么教？我遇著什么教就是什么教。那年我到朝阳基督教会，有人问我是什么教？我说没教。他把我好损（讽刺讥笑）说："你没教还没父母教吗？"其实理是一个，人若不真也难成道。

第四节　天道

○人做事要先听听天的口气，惬人赞成的就合天心，惬人反对的，便违天意，谁说天不会说话。

○做事不可亏人，亏人就是亏天；做事不可欺人，欺人就是欺天；做事不可疑人，疑人就是疑天。你不信天，天就不保佑你。

○想见天心先看惬人的心，想闻天言先听惬人的话，想知天意先察惬人的意，惬人就是天。

○惬人就是天，所以说话要凭天理，做事要顺人心。人若抱屈就是怨天，人若循私就是违天，人若养性就是事天，这叫天人一致。

○小人做事好欺天，因为他背著人，唯恐人知，终归瞒不了人，就是瞒不了天。欺不了心，就是欺不了地。

○如果有一个忤逆不孝的儿子，打他自己的爹妈，并没有打别人的爹妈，可是人都恨他，这正是天恨他。再如有一孝子，孝顺自己的爹妈，并没有孝顺别人的爹妈，可是人全敬他，这是天敬他。

○骂人的人，打人的人，惬人必定不愿意他。被骂的人，被打的人，惬人一定可怜他。这正是天心发见处。

○人和天是通著的，合乎人道就合天道。顺天天就应，逆天就降灾。若以为天道不可靠，是不知天。

○以天命为主的是对天算帐，人若信天，天绝不负人。若是信不著人，就是信不著天。你不信人，人也不信你。

○我的道就是惬人的道，信著惬人就是信著天了。人要能对天办事，对天说话，对天算帐，照天理去行事，才合天道。

○你要学好，惬人就要管你，不是惬人管你，是天管你。学道的人要注意，天要管你，你可不要生气呀！

○人得天道，才能享天福。天道虽远，知天很难，可是缩回来，知性是最近的路。性中有天，命就是人。知人、知性就知天，何必远求呢？人为什么要研究天呢？因为与天道不合，离开天了，不是任性，就是怨人，所以才招灾长病。

○道生天地，天地生人，人得天地的灵，是天地的代表。天不说话，人能说话；地不能做，人能创造。我说天地就是我，也就是道。万物都是我的，也不是我的。人和天地一般大，要能以天地为心，就和天地是一体，才能和天地相通，所谓"善必先知之，不善必先知之。"人被物欲所蔽，才以为天地不通，所以祸来了不知道，德来了吓一跳。

○性是天的道，诚是天的心。尽性就是事天，尽一分性，就知一分天；诚一分意，就知一分心，就长一分天理，就除一分人欲；尽性尽到极点，就和天是一体啦！

○人能得著天道，就算和天"接碴"（接灵）了，知进知退，没挂没碍，才能"无入而不自得"，与天地同体。

○人本来和天地是一体，有不明白的事，只要向天去求，没有得不到的。有不如意的事，或是含冤莫伸，只要向天说出，也自然了却啦。

第五节　破迷

○人迷在什么上受什么害，所以富的，死在富上；贵的，死在贵上；多情的，死在情上。能脱出来才算有道，脱不出来就是迷人。

○人说胡、黄、白、柳（狐仙、黄仙、猬仙、蛇仙）会迷人，我说世上就是个万迷阵，没有一样不迷人。上等人迷在理上，迷在文字或宗教上；中等人迷在名利、儿女上；下等人迷在酒、色上，一辈子也打不开阵；最下等人迷在鬼神、吃穿上，死了拉倒，实在可怜！必须四大界分清，才能不迷。

○世人都被鬼迷住啦！抱屈的是屈死鬼作祟，生气的是凶鬼作祟，上火的是急鬼作祟，怨人的是冤鬼作祟，定不住性的是无常鬼作祟。此外，好酒的是被酒鬼迷住了，好烟的是被烟鬼迷住了，好色的是被色鬼迷住了。凡是有禀性、嗜好的，都是被鬼捉弄著啦！没有鬼捉弄神的。

○世人学道，也被道迷。听说谁有神通，就去恭敬谁，给他磕头；听说哪位神仙有灵，就供奉上，给他烧香；听说哪位神明好，就给他修庙，以为是无量功德。这和小人谄媚有什么不同？那叫迷惑。还有贪心用事的，为了求福，离道就更远了！我才说，他修庙、我修神，他修房子，我修人。

○人有迷于财色、有迷于烟酒、有迷于儿女的，没有儿女盼儿女，过房儿子，抱养女儿，又为儿女争贪，忘了孝道，世界才坏的。周围的人迷我，恭敬我、抬举我，说我有道，其实我没有迷人，人偏来迷（信）我。

○世人都说念经是修好，只念不修哪能好？吃素的人，人称他为善人，其实吃素只是了断回圈，你不吃它，它不吃你。烧化纸钱说是解冤，人的冤还不能解，怎能解鬼的冤呢？那年我在锦州，邱老伯念了一早晨咒，我问他念什么？他说念解冤咒，能够解冤。我说，若能不怨人就可以解无量的冤。

○耍脾气的人都有仗势：贵人耍脾气仗著势，富人耍脾气仗著钱，穷人耍脾气仗著穷，小孩子耍脾气仗著小，立业人耍脾气仗著立业钱，都是迷人。看起来发大财，当大官也不是好事，被名利所累，为名利所迷，不如没有倒轻快。人能在名利之中，超出名利之外，才算出数，才是真人。

○世人有迷信八门的，每逢要出门或作事，都要看八门。迷信八字的，常请瞎先生批八字。依我说，"孝、悌、忠、信、礼、义、廉、耻"是极好的八门，人要由这些门走，那八字也没个不好，成圣成贤都用不了。不过，也要看自己应该从哪个门进，就走哪个门进。我是由忠字门进来的，从小给人放牛，长大给人扛活，后来在家种田，入宣讲堂劝善，办女义学和道德会，我敢说没有一件不是忠诚去做的，有了一个忠字其他的七德也就不缺了，我的八门和八字还会不好吗？世人又何必迷信呢？

第六节　不怨人

○我常研究，怨人是苦海，越怨人心里越难过，以致不是生病，就是招祸，不是苦海是什么？管人是地狱，管一分别人恨一分，管十分别人恨十分，不是地狱是什么？必须反过来，能领人的才能了人间债，尽了做人的道，能度人的就是神，能成人的应当是佛。

○君子求己，小人求人。君子无德怨自修，小人有过怨他人，嘴里不怨心里怨，越怨心里越难过，怨气有毒，存在心里，不但难受，还会生病，等于自己服毒药。人若能反省，找著自己的不是，自然不往外怨。你能，不怨不能的；你会，不怨不会的。明白对面人的道，就不怨人了。

○现今的人都因为别人看不起自己，就不乐。其实我这个人，好就是好，歹就是歹，管别人看得起看不起呢？只是一个不怨人，就可以成佛。现在精明人都好算帐，算起来不是后悔，就是抱屈，哪能不病呢？

○读书人属金，金主开辟，士子读书，古今中外无不研究，是最明理的人，绝不许怨人。别人不明理，是读书人没把他教化明白，怎敢怨人呢？

○当官的人属火，火主明理，明理不怨人。百姓不好，怨自己没治化好，怎能怨人呢？

○善人不怨人，怨人是恶人。贤人不生气，生气是愚人。富人不占便宜，占便宜是贫人。贵人不耍脾气，耍脾气是贱人。

○"不怨人"三个字，妙到极点啦！

第七节　不生气　不上火

○我常研究，火逆的多吐血，气逆的多吐食。要能行道、明道，气火就都消了。

○上火是"龙吟"，生气是"虎啸"，人能降伏住气火，才能成道。有人惹你，你别生气，若是生气，气往下行变成寒。有事逼你，你别著急，若是著急，火往上行变为热。寒热都会伤人。修行人遇好事不喜，遇坏事不愁，气火自然不生，就是"降龙伏虎"。能降伏住，他就为我用；降伏不住，他就是妖孽了。

○气火是两个无常鬼，能把他们降伏住，火变为"金童"气变为"玉女"，我自己就成佛了。被人惹得生气，气变为寒，被事逼得著急，急便是火。不能自主的就不能自了。

○禀性（脾气）一动就是火，私心一动就气。古人说"降龙伏虎"就是把"气火"制住。真能制住，身界还有不成的吗？

○禀性用事，鬼来当家。因为生气上火一定害病，害病就是被鬼打倒啦！正念一生神就来，邪念一起鬼就到。可惜人都不肯当神，甘愿做鬼！

○生气说话是"鬼"说话，上火说话是"妖"说话。若能时时省察，常常涵养，就能"降妖除鬼"。

○修行人常说"一尘不染"。我以为一切不著住才是"一尘不染"。若是遇著不如意的事，就动了性（耍脾气）；不顺手的事，就动了心，正是"染尘"啦！

○气属阴，火属阳，谁使你不乐呢？就是他们两个，志是能化他们的。

○火是由心里生的，人心一动就生火。一著急，火往上升，一动念，火向外散。若能定住心，火自然下降。不守本分的人，额外的贪求，火就妄动。若能把心放下，不替人著急，就不起火，该有多么轻快！

○动性是火，心里生气才是气。人心一死，道心自生；人心一动，道心自灭，争贪的念头就生出来了。因争生气，因贪上火，气火攻心，整天烦恼，就是富贵，也没乐趣。所以古人治心，如同治病。我说把心掐死，该多么省事！

○若是把人比做一棵白菜，生气是受了风灾，抱屈就是生蛆了，动性（耍脾气）就是被雹子打了。

第八节　找好处　认不是

○修好的人多，得好的人少，是因为什么呢？就因为心里存的都是别人的不好，又怎能得好呢？

○找人好处是"聚灵"，看人的毛病是"收赃"。"聚灵"是收阳光，心里温暖，能够养心；"收赃"是存阴气，心里阴沈，就会伤身。人人都有好处，就是恶人也有好处，正面找不著，从反面上找，土匪还有个"义"字，若是出卖朋友，"义"字一倒，一定落网。所以我说，找好处是"暖心丸"，到处有缘，永无苦恼。

○心里长存别人的好处是存阳，常存别人的坏处是存阴，不可不分别清楚。愚人好自用，自以为是。不找人好处，所以多怨，多怨就多苦。贤人能就下，只怕自己有不是，好取人长处，所以多益，多益就多才。

○找好处能生启发力，能接万缘，是破罪障的根。能存一分好处，就多一分阳光，聚得惬人的阳光，就是聚万灵。

○找好处是真金，要想找好处，就得以志为根，在没有丝毫的好处里，找出真好处来，在忍无可忍时，还能忍得住，就是"大义参天"。

○能在恶人身上找著好处，怨恨自解，因果自消解。我的老婶和我过不去，天天骂我。我想就是恶人也有好处，不然难活在世上。我昼夜地寻思，终于找著她的好处啦！我对她说："性是福星，心是禄星，身是寿星。你老的心眼好，遇事热心，身子成，对人也有功，就是性子不让人，才没享著福。"说得她心服口服。要找人的好处，可别争理，争理离道就远啦！

○我有位二大妈性子又刁又烈，好喝酒，酒后必骂人，我心里想，她那么刁，可没有病，你这么善良，却有病，是什么道理呢？她一定也有好处，是我找没到。我便立志，若是找不著她的好处，我就饿死。一连饿了三天，躺在炕上寻思，第四天果然找著啦！她的好处是不记仇，哪怕她正骂著某人，若是有人说："你还骂他呢！他病得不得了，快给他治病去吧！（她会行针治病）"哪怕三更半夜，她也必去。这真是她的大好处，所以她没病，我对她一说，她不但不再骂我，并且特别喜欢我，说我是个有良心的人。由这我才知道找好处真是行道的根本。

○认不是生智慧水，水能调五味合五色，随方就圆。人的性子，要能练得象水一样，就成道了，所以古人说："上善若水"。

○人和天地是一体，天下的事都是自己分内的事，世界没好，咱们哪能没有不是？不是到处都有，低头也是，抬头也是，睁眼也是，闭眼也是。看妻子不好是低头不是，看老人不对是抬头不是，看别人不对是睁眼不是，心里寻思别人不对是闭眼不是。依我说，有不明白的道、不会做的事，都是不是。人要能找著本分，才知道不是。人把天理丢了，道理迷了，情理亏了，才不知道认不是。

○真知性的人，准能认不是。就是一草一木也要知道它的性，要是误用了它，也是亏负它。要真知性，不必去求，自然归服你。

○明白人以天性为主，以道心为用。一物不知、对不起一物，一人不知、对不起一人。能这样想才算明白人。

○要能把不是认真了，自然神清气爽心平气和。

○找好处，便是轻清上浮者为天；认不是，便是重浊下凝者为地。

○认不是生智慧水，找好处生响亮金。

○找好处开了天堂路，认不是闭上地狱门。

○认不是胜服"清凉散"，找好处胜用"暖心丸"。

第九节　五行性

○我所讲的五行，是以木、火、土、金、水五个字代表来说的，和佛家的五戒，道家的五元，儒家的五常是一样的。

○我所说的五行，和佛家的五戒是一样的。生怒气（木）便是杀，好穿好衣服，求好看（火）便是淫，买东西少给一文钱（金）也是盗，好吃好东西（水）便是酒，说半句谎话（土）也是妄。

○木性人招难，火性人受苦，土性人受累，金性人受贫，水性人受气，象聚宝盆似的，内里有什么就聚什么。太上说："祸福无门，惟人自招。"一点也不错。所以我说，好事歹事都是性子招的。

○人的苦都在性子中呢！不服人是阴木，好争理是阴火，好怨人是阴土，好分辩是阴金，好烦人是阴水。

○天赋的性叫天性，天性是不偏不倚的。人赋的性叫禀性，禀性是有薄有厚的。后天的性叫习性，习性是有善有恶的。天性不清不能明，禀性不化不能灵，恶习不除不能立。禀性中偏于木的说话撞人，偏于火的说话燎人，偏于土的说话压人，偏于金的说话刮人，偏于水的说话淹人，人能化除禀性，自然天性用事了。

○常人的性子都有所偏，偏于火的争理，偏于土的欺人，偏于金的伤人，偏于水的淹人，偏于木的不服人。要能化除这一偏之性，自然得道。

○"知止而后有定"是阳木，"定而后能静"是阳火，"静而后能安"是阳土，"安而后能虑"是阳金，"虑而后能得"是阳水。《大学》头一章，把做人的道说透啦！《中庸》的头一章，把天道说透啦！

○真水是佛的根，真（阳）木性人有主意、能忍辱，能立万物。真火是神的根，火主明理，知时达务，能化万物，不为万物所拘。真土是道的根，信因果，能容能化，能生万物。别人坏是别人的因果，你不要怨他，也不要替他著急。真金是仙的根，能找人好处，找好处生响亮金，和人聚万缘，有义气，有果断力，遇事迎刃而解，能创万物。真水是圣的根，能认不是，认不是生智慧水。性柔和，能养万物。人如果得不著真五行，固执禀性用事，就死在五行里啦！

○达天时是阳火，信因果是阳土，找好处是阳金，认不是是阳水，能受气是真阳木，这是真五行。

○现今的天时，人人性里都有火，火性人主贪，好争理，所以才争贪不已、战乱不息。不争不贪是真阳火，真阳火才能达天时。（达天时不争不贪）

第十节　讲病

○种瓜的老叟，看瓜的好坏，不必用手弹，也不必用鼻子闻，只凭眼力看就知道，看人也是一样。有个老太太，自从过门就挨男人骂，一直到老。她问我她为什么挨络呢？我说："只看你那副阴沉沉的脸，就该挨络，你以后纺线，或是做针钱活计时，常用小镜子自己照照，看有没有笑容？若是有了笑容，就不挨络啦。"她照我说的去做了，她的男人不但不再骂她，反而对她非常好了。

○有个乔老太太有病，请我去讲病。我叫她找做老太太的道，能找著就好了。她就每天呼唤说：真老太太呢？几天后，多年的病，一下就好了。

○有位向太太雇了个男僮，她天天看他不对，日久向老太太病了，请我去讲病。我说：这孩子是个孝子，十四五岁，就能赚钱，奉养父母。你不但不爱他，反而烦他，你儿子二十多岁，不好好念书，不好好做事，每年花你许多钱，你还是爱他，你的心也太偏啦！男僮在外屋，听我这样说，进来给我磕头，然后又出外屋听著。向老太太沉思了一会儿说：他真是个孝子，小僮又进来给她磕头。向老太太的病，立时就好了。

○有个妇人患痨病，请我去讲病，我到她家，见她支使儿女，都不听话，我就知道他男人是三纲不振。我把她儿女不听话的原因一说，正中她的病根，病人就说起她丈夫的不对来。我听了很久，才告辞。走到外边，告诉她男人，你回去对病人说，王先生说你说的太对了！千万不能说她不对，她一定还往下说，说完病就好啦！几天后，我又到她家，说你把别人的过错都说完了，你自己还有过呢？她就说起自己的过错，说完病真就好了。

○有位廉张氏，结婚一个月后，男人远走他乡。廉张氏就在娘家久住，不回婆家去了。他的弟弟病了，请我去讲病。我问明白她家的情形，说："你弟弟的病，是从你身上起的，可是病根还在你妈身上。你是媳妇本分，虽然男人不在家，也应该时常回家探望婆母。能这样做，你弟弟的病就好了。我听算命的说：阴降阳伤，阳降阴伤，阴阳俱降，男女齐伤。你是张家的长女，永不回婆家，这叫阴降，长男又哪能不伤呢？再说，你婆母领著几个女孩子，在家度日，心里能不难过吗？媳妇应该和婆母同患难，才算合理。你回家事奉婆母，你父母时常探望，表示亲戚的感情，才合理。"说到这里，她们母女痛哭起来。我见她们受感动了，又向她妈说："你知道你儿子的病因吗？"答说："不知道。"我说："你从前一定说过，给你女儿另找人家的话吧？"答说："说过。"我说："那就是你儿子得病的日子。你若能改悔，不但你儿子的病能好，你女婿不出百天，也能回来。"说到这里，母女同到神前，焚香悔过。没到一个月，她女婿果然回来，儿子的病也好了。这件事，因我对于阴阳消长，动静变化都清楚，所以才敢说，所以才应验。

○我内弟的妻子有病很重，别人都说很危险，我知道她是不满意她婆母和丈夫，才有的病。我去劝她说：婆母和丈夫都是你的天，你不满意他们，就是伤了天。你要知道，婆母好管闲事，是盼望你们好，怎可烦厌呢？说到这里，她点点头。我知道她的意回来了，可是知道她还不能好。我劝我内弟说：她的意回来了，心还没回来。她的心在谭喇嘛（会治病）身上，你把他接来，不吃药也能好。他照我说的去办了，果然好了。可见了去心念，正是治病的妙药呢。

○我有个族弟，没有几个钱，娶了个女人，他心里很乐，弟妇本来有眼病，自从过门，因为顺心，眼病也好了，我的儿媳本来没有眼病，后来反倒双目失明，这个分别，就在知足不知足上。

○心里寻思别人不对是心病，性里常发脾气是性里病，心病必引起性里病，性里病必引起身病。能反过来病就好了。

○据我讲病的经验，在家得的病，非出外不能好。在外得的病，非回家好不了。因为病在心里，心事不了病是不能好的。

○有病是苦的，你若是故意地乐，时间久了，真乐就能生出来，阴气象一股烟似的飞了出去，百病全消。俗语说："神出鬼没"，乐就是神，阴气就是鬼，神出鬼自然就逃跑啦！

○有病死的人都是有罪的，到了先天世界，人都是乐哈哈地死，所以用不著哭。

第十一节　讲道

○道不远人，我天天讲道也就是天天讲人，若不讲人，哪里有道？学道不专，听的次数多了反而觉得没意思，没把做人当做一回事，不找自己的不是，专看别人的不对，把自己忘了！从小当孙子、当儿子，自己有了儿子当爹，有了孙子当爷爷，一辈子连一个人也没会当，连一条路也没会行，闹个空来白走！人是由这里丢的，世界也是从这里坏的。

○我看世人也太招笑，不是管妻子，就是管儿子，甚至兄弟姊妹、亲戚朋友，只要沾点边的就都要管，可就是不知道管自己，象眼睛是自己的，因为压不住火气，肿得象个大红桃，疼得叫妈，这时候连自己都管不了啦！没法叫自己的眼睛不痛，你看世人该有多么愚！

○伦常中人，互爱互敬，各尽其道，全是属于自动的，简单地说：道是尽的，不是要的。父母尽慈，子女尽孝，兄弟姊妹尽悌，全是属于自动的，才叫尽道。若是互相要道，那就错啦！自动尽道才是善，若是互相要道就变成恶啦！现今家庭所以不和，就因为要道的人多，尽道的人少，好象讨债的人多，还债的人少一样，哪能不争吵？

○现今的人好往下达，老人昼夜奔忙，儿子游手好闲，任什么也不会，岂不是成了"旷夫"？女孩儿在家依赖父母，争贪不足，日生怨心；出嫁时又要彩礼，又要嫁妆，总感不满，又怨父母、又怨丈夫、又怨公婆，满腔怨气，岂不是成了"怨女"？要换为大同世界，国无"旷夫"，闺无"怨女"，女不赖男，男不管女，男女自立，真正平等，从此打倒男主外女主内的旧习，才叫大同。

○世人真没良心！从小靠他妈妈吃，大一点靠他爹养活，稍有能力，抛爹弃娘去养活妻子。若是富贵人家，当儿女的更依赖父母生活，缺吃要吃的，缺穿要穿的，以为是应该的，必到把家产用光或分光，才各自东西，象一群小蜘蛛必把大蜘蛛吃光了才肯散去。

○从前的家庭是互相依赖的，男依赖女，女依赖男，父依赖子，子依赖父，到依赖得不耐烦了，便互相嫌怨，甚至互相争吵、残害，要不改造家庭，哪能有幸福呢？

○道在对面，在自己身上的是本，本立、道自然就生出来了。象兄长，只问自己宽不宽？不管弟弟敬不敬。当丈夫的，只问自己义不义？不管女人顺不顺。这才是"立本"，本立道自然就生出来啦。

○今人宁可牺牲性命，也要管教别人，该有多么愚呀！

○人有心灵必有所思，可是"思"要"不出其位"，象当爹的人就要思当爹的道，当儿子的就要思当儿子的道，还有不成为父慈子孝的家庭吗？

○我常说：近人要远点，远人要近一点。因为近人近了好欺人，又是你的命，好歹都要认命，只能凭德性感化。对于近人，好也不许说，歹也不许说，还不许心思。只许劝、不许管，劝也有数，劝妻一次，劝儿女三次，劝弟兄四次，朋友五次，劝父母没次数，近人近了是心，远人近了是意，神是一切都近、近而远之，佛是一切都远、远而近之，象世人对我，不都成为近人了吗？

○"知止"就是"识数"，世间不论做什么，若不"知止"，必定糟糕。肉好吃、吃多了伤人，烟、酒好用，多酒醉人，能办事的，办多了累人，被事绊住撒不开手，被人粘住，放不下心，被物累住，脱不开身，全是迷人，人不是为一两个人活著，当官也有数，发财也有数，过家也有数，孝亲也有数，能给父母立业就算孝到头了（这是从世间法来讲，如果能劝父母念佛求生西方极乐世界，了脱生死，直至成佛，乃是大孝）。我说不知止的人全是不识数。

○《道德经》上说："知止不殆"，可是常人都不肯在事上去止，所以得不著道，都以为止住就坏了，岂不知若真止住，绝无坏的理。不知止，象走马观花似的，看不真切，必须止住，才能看得清楚。

○儿女不好是你的心不好，女人不好是你的命不好，父母兄弟不好，都是你的命。现在的人，自己没好，先盼别人好，怕别人不好，看见别人不好就发愁、就苦恼，甚至生气打骂，真是太不认命啦！

○我是个庄稼人，常看见高粱地里长的高粱，高的太高，低的太低，就绝对不能多收，一定长得齐了才能多收。一个家庭，也是这样。有能力的就高，没能力的就低。若是高的自高，低的自低，家就一定不齐，必须高的能下就低的，家才能齐。

○男子在家过日子，要知道老人方面是天命，兄弟方面是宿命，妻子方面是阴命，今人只顾阴命，不顾天命，所以世道才坏了。

○"命者，名也"，名正、命就正了，命正、性自然就化啦。所以教人最重要的是教性、教命。做父母、师长的人教导子弟，要常提老人和先人的好处，不拿老人的好处去教，就是悖道。于今学校里只教知识，并且说老人是老腐败，种下这种因，子弟的知识能力越大，越看不起老人，所以才养成不知孝悌不明礼让的风俗。人都怕日子过坏，不知道命坏了日子才会坏呢！

第十二节　慈道

○爱人是害人，相著人就是欺负人。做父母的都是自己害他们的儿女，任情娇惯，溺爱不明，以致不务正业，家里多一个浪子，世上多一个游民。儿子越造业，他越去为儿子贪，简直是推儿子下地狱，还说是儿子不成材，怕他将来受罪，就是不义之财，也去贪求，这种财产留给子孙，和留毒药给子孙有什么不同？自己造孽，儿孙受罪，真是自做自受！

○老人怕子女受罪、多置房产地业，预备够下辈人生活的，这样的老人，不是慈爱子孙，正是欺负子孙，他以为子孙不能谋生，无力吃饭，所以大事准备。对外人刻薄悭吝，专为子孙积蓄，子孙们什么经验也没有，只能吃喝玩乐，到后来真落到没有饭吃不能生活了！这样的老人，可笑不可笑？这样的儿孙，可怜不可怜呢？

○佛国里的人见面就有缘，天堂里的人见面就乐，苦海里的人见面就烦，地狱里的人见面就仇视。凡是对面来的，不论冤缘都是因果，不可不认识。要知道冤是个人惹的，缘是自己结的，父聚财，子散财，是对面因果，若再聚财，等于推儿子下地狱。受气受苦的人，受一分了一分，要是以死了之，正是没了。

○怨是结冤的，恼是中毒的。一般人遇著儿女不好，就生怨气。岂不知儿女不好，是你的命不好，叫你修命呢！你不修命，反而怨恨子女，正是不要命啦！儿女犯错，父母要宽容、要领导、要责己、要正己，时间久了自会悔改，这叫义气。不然，你怨他，他恨你，日久成仇。况且子女是祖先的遗德，你要怨他，正是欺祖。

○子女肯尽孝的，是由德上来的；能败家的，是由孽上来的。要知子女的成败，且看自己的行为是德是孽就是了。

○世人常骂人"缺德"，听的人就生气，不知道自反。我认为遇著不成材、不知耻的兄弟妻子，正是德行不足的原故，应该努力做德来弥补，时间久了不变就换啦！要是不用德行来弥补，怨恨、打骂都是不中用的。

○从前有个女人，抱著孩子来问我："你看我这孩子怎么样？"我说："真招笑！你自己合的面，你自己拌的馅，包出的饺子来，不知道是什么面？什么馅？倒来问我！"这和种田是一理，自己下什么种，将来准打什么粮。

○我儿国华问我："你领著男男女女的经年讲道，说是做德，究竟德在哪里呢？"我对他说："我当年扛活一年赚七十吊钱，你现在每月赚一百元，你比我强，这就是我有德。将来你的儿子若是比你强，就是你有德。"他若是再问，他的儿子怎能比他强？我会告诉他，把赚的钱，拿出六成行善，用四成过家，他的儿子准比你强。

○旧家庭的家长都会装鬼，一早起来不是说人就是呵人，甚至骂人、打人，他气别人也气，气就是鬼。我会装神，见人不对，我就一笑，乐就是神，神起就不伤人，当时也不说他，等过几天，他乐的时候，或是他问我，或是我问他，把道理讲明白，他也就悔改了。就是小孩子不听话，也说他听话，好哭也说他不好哭，日子久了，自然能改过来。

○人有人性，物（动物）有物性，能知人的性，才能度人，能知物的性，才会用物。离开物道，享不著物的福；离开人道，也享不著人的福。若是管人，人准不服。要会领人，夸他的好处，提他的阳光，他才乐意听从。对于物类，也要温存它，不可以打骂，人和物是一理，这就是"率性"。可是人总好管人，虐待物，简直是推他下地狱，撵他下地狱。

○老人要知道儿女的好处，就是责备他，他也乐意。所以说："找好处开了天堂路"。

○道是天道，人人都有，并没有离开人，因为人是天生的，什么时候求，什么时候应，什么时候用，什么时候有，天并没有把人忘了。象当老人的，若是每天问老人怎么当？问过百天，准能得著命。有不会的道，只要问真了，自有明白的一天。可是人做事，若是不循天理，不孝老人，就是把天忘啦，天也就不理他啦！

○以志当人就是个真。若是老公公被儿媳妇骂了，便该立志说："你要能骂动我，算我当不起公公！"能这样定住就是佛，是佛就有神来保护。以意为主就是个乐，乐就是神。

○我明道以后，妻毁子谤，朋友绝交。因为他们和我隔界，并不怨他们。那年我在范家屯开会，我儿国华反对我、排斥我，在讲台上疾言厉色的，把教鞭敲得粉碎。惬人不平，要替我管教儿子。我说不可！他是怕我办坏了，才大老远地来拦阻，我若不是他爹，他再也不会著那么大的急。我是志界人，不用说他打黑板，他就是打我，我也不动，准当得起爹。我若是动性骂他、打他，就是无道啦！

○儿女是世上的，有了能力应给世上服务。要是因为父母，把子女累在家里，在子女方面是小孝，在父母方面就是不慈啦！

第十三节　孝道

○人人都有道，不必向外去求，先要克己，不要管人。管人是假的，管自己才是真的。自己不真，惬人不佩服。人人都说敬天地、孝父母。我说，想敬天，要先清性，性不清不能孝父；想敬地，先要净心，心不净不能孝母；心性不清净，说是孝敬，等于骂人。

○不会当人不算孝，不会做事不算孝，惬人不佩服不算孝。把人当好，把事做好，令惬人佩服了，才算是孝。

○会当人的聚万灵，不会当人的散万灵。见一个人要格物一个人的道，见一物要格物一物的理，就叫聚万灵。能明白对面人的道，才够上一个人字。不明白谁的道，就对不起谁，不明白物的理就对不起物。当儿子的要是不明父道，就对不起父亲。当丈夫的不明妻道，就对不起女人。明白对面人的道，才可以当人。

○道找一面，就是克己。自己要认不是，不找别人的不对。不论父母慈不慈，但问自己孝没孝？不问兄弟义不义，但问自己悌没悌？不管别人好不好，但问自己诚不诚？志诚感动佛，意诚感动神，心诚感动人，身诚感动物。别人不满意你，是你无能。别人不赞成你，是你无用。你若是看不起人，是你无量。

○想尽孝，要从性、心、身三界入手。性不化不能孝性，心不诚不能孝心，身不修不能孝身。想要真尽孝，必须清三界。

○身界人只知道吃穿，就以为给父母吃穿是尽孝，这是孝身。心界人知道人的心意，就以顺心为尽孝，这是孝心。身心两界的人好惦念人，又以惦念父母为孝，岂不知思亲而不思道，能增加父母的罪，你心不安，老人的心怎能安呢？意界人以乐为主，他就以使老人快乐为尽孝。志界人不拘形式，心存父母的志，使老人安心，不令老人操心，这是孝志，才是真孝。要能给老人立业，是送到了佛国，才算孝到头啦！

○人用心惦念父母，等于杀他的父母。要能把人情割断，用志尽孝，才算是佛国的孝子。

○心多叫不知好歹，心里惦念老人，比骂老人、打老人还厉害。做什么不务什么，便是亏天，便是不孝。

○人常问我，孝道怎样尽呢？我说：尽孝要从漏处入手，有困难的地方，就是父母忧心的地方，你要不管就不算尽孝。

○老人如有错的地方，儿女能补上才算尽孝。我妈在世时，因为怕家族欺负、儿孙受累，不敢奉养老人。后来我知道这是一步错处，立刻接回我爷爷奉养，不但不要养老地，并且还有债累，我也一定要奉养，这正是补漏呢。

○身是物，心是儿女，意是父母，志是祖父母。欲知儿女好坏，看你的心正不正？人要是不乐，好发颟，就是意不诚，父母准不好。所以我说治世也不出本身。

○某人问我："我爹喜欢嫖赌，伤身耗财，我应该怎么办呢？"我告诉他说："你只有用感化的方法。我有位族叔，从前也是这样，堂弟问我得怎么办？我告诉他，要常对人说他爹的好处——能吃亏、有德，等日久传到他爹耳里，再等他爹喜欢的时候，备些酒食，给他爹吃，吃得高兴的时候，再对他爹说：「外人都说你老不务正业，我是你老的儿子，我一定要立志行道，恢复你老的名誉。」他照我说的去做了，族叔不但改邪归正，并且勤俭理家，增加了许多田产。"所以我说，对老人用感化是尽孝的无上妙法。

○当人不好是不知命，叫做丢命。事做不好是不知"道"，叫做丢道。都是不孝的人。想超度父母，得自己比老人强，超过父母所做的，才算超拔。

○人若拿老人的钱，购置饮食衣物，奉养老人，看似尽孝，其实不能算孝。老人有财产，儿子还要赚钱使老人担心，也不算孝。我的意思是，老人若是有钱，就用老人的钱，若是老人没钱，子女赚钱给老人立业，止住争贪，存住德，才是真尽孝。

第十四节　妇女道

○我守坟时，知道世上最苦的是女子，我才立志办女义学，使女子长知识、有能力；成立道德会，教女子学道，使女子明理，能自立生活，不累男人，这是提高女子地位，正是教女子出苦得乐。古人说："女子无才便是德"，这话太不公平！女子不读书，怎能明理？生些糊涂子女，世界才不太平。古时周有三母，才生出圣帝明王；有孟母才有孟子。为了改种留良，重立人根，非从女子教育入手不可。将来世界大同，女子也能为官、也能治国，凡是男子能做的事，女子也能做。不依赖男人，自然不受男人欺，才是真出苦得乐。

○古时不许女子读书，说什么"女子无才便是德"。这话太不公平！女子不读书怎能明理？不明理怎能行道？我才立志办女义学，救天下的女子，出苦得乐。先叫我妻去念书后办女义学。当时官府不许可，常被解散，他在此地解散，我到别的地方去办。后来国家也立女学了，我的志愿达成，又立道德会，使女子明道，劝世化人。这也是破天荒，从来没有的事，我儿说我"矜奇立异"，岂不知我教女子，正是翻世界。

○古时圣人专教男子，可说是先来"开天"。现在我教女子是后来"辟地"，从此"否极泰来"，女子都能明道，化除禀性，涵养天性，懂得诚意，存心不杂，女子存什么心，就生什么样的子女，分毫不会错。

○男子化性是天清，女子化性是地宁，天清地宁生个小孩赛神童。

○我们人生在世，第一不要迷信。大家恭敬我、信仰我，说是我有道，这也是迷信的话。道是人人所固有的，守住本分行事，就合道了。比如说女子要学孟母，孟母能自立，能教子，为万世女子师表。你们女界，要能立志去学她，不也就是第二个孟母了吗？孟母的道不也就是你们的道了吗？

○女子多苦因为不知足，好往上比，见人家有，她也想要，不知道自己的命和别人不一样，风俗就因此坏的。男人为难她不管，首饰非戴不可！把人看轻，把物看重啦！认为男人为她劳役是应该的。对于男人，不是看著，就是管著，轻者把男人霸去，重则把男人累死。抛弃公婆领著男人出外另过生活，任性而为，怎能没罪？即使有儿女，也难出贵。

○道在下边不在高处，高处有险，低处才有道。人能以贵就贱，以高就低，才能出贵，托起愚人，才是贤人。象刘静一老师，原本是清修，她悟明白了妇女道，甘愿下嫁又愚又笨的李永成，伸手就得，毫不费力。往下一矮就出贵，往上一贪准不足，往小一缩就厚实，往大一摊就薄啦！别人比你强，你就不出贵，她不嫌李永成傻，就是贤人。

○世俗的人都是知进不知退，象打仗似的，入了阵不能破阵，怎能不受害呢？就象当媳妇的，未出嫁前，不明白丈夫家的道，出嫁后又不知道全家人的好处，这正是知进不知退，所以都离了道啦，离了道还想家道昌盛、子孙发达，那不是"缘木求鱼"吗？

○爱不重不生娑婆世界，没罪不投生女身。既生为人就该行人道，人道尽天道返。可惜人都不明白！只想享福不知尽道。吃穿等死，与世无益，这是自暴；孤阴不生，自寻烦恼，这是自弃。人秉阴阳而生，道在阴阳之间，会了自然没苦，怕苦而不尽道，正是违天，怎能成道呢？

○世间最苦的是寡妇，古时丈夫死了，女人以守节为贤，那也不合道。有应守的、有不该守的，若是公婆年老，无人侍奉，儿女年幼，无人抚养，或是性好清静，可以守节。如果公婆年壮，又有叔伯，再没儿女，自己又年轻，可以不守。要是舍不得富贵，那叫守财；改嫁怕受苦的，叫做守身；如果再整天苦恼，疾病缠身，就是守苦啦！必须行道，才算守节。

○男人中途丢下父母死去，也是有亏孝道，守寡的人，要能替夫尽孝，才算合道。所以守寡的人责任更重，怎么可以自恃欺人呢？又怎可灰心退志呢？

第十五节　姑娘道·媳妇道·老太太道

○姑娘性如棉、志为根、心存惬人好处、身有补助力、以提满家为己任、做一家的贵星。

媳妇性如水、意为根、身子要勤、心感一家恩，以托满家为己任、做一家的喜星。

老太太性如灰、志为根、身子要稳、心存惬人的道、以兜满家为己任、做一家的福星。这是妇女的真道，不要轻视这几句话俗气，谁能悟透谁有福享，千万别当口头禅，会念就算啦！必须实行出来，才算得道。

○志为根是不贪，性如棉是不争，用绵花纺线、棉长不断，姑娘的意，也要象那样长。

○当姑娘的对于家庭，身有补助力是消阴命，是和佛国接气；心存惬人好处是接缘的，是成神的途径；性如棉，意气发动，是成神的根；志为根是成佛的根。

○姑娘是世界的源头！源头不浊，水流自然清洁。当姑娘的要是好退缩，不肯讲姑娘道，就象有灯无光一样。

○媳妇性如水，性子要象水一般地温柔，水弯弯曲曲流去，说不定流几千里终归大海，媳妇的意也要那么长，把全家人都托起来，象水漂浮东西一样。会当媳妇准生贵子，你看那水！能养育万物，又不与万物相争，处在最低的地方，随方就圆，合五色、调五味，原质总是不变。当媳妇的要能性如水，怎能不合道呢？随贫随富、可高可低、总不变它的本性，人能这样就算得道，也就是媳妇佛。

○做媳妇的身界要有实行，心存全家的好处，性如水要常乐，就是挨屈打屈骂，也必说是为我好，若是心里没有我，哪能管我呢？若是遇著眼睛有毛病的丈夫，就想比瞎子强多了，能这样想便能知足常乐，这是妇女的真道。道为什么丢了呢？就因为"什么人"不讲"什么道"了。

○锦州赵伯心，年轻时就在女义学教书，后来嫁给王家，翁父是双眼瞎，脾气暴躁，婆母是出名的刁妇、又抽大烟，丈夫不务正业、游手好闲、流落失踪。她的婆母对她百般虐待，夜晚叫她拿茶倒水侍候到半夜，白天还得教书养活全家，日常不得一饱，这样过了二十多年，终于把公婆感化过来，不但不再讨厌她，反而喜欢她了，公婆去世，她依礼殡葬，惬人都佩服她能行难行的道，受难受的苦，所以我说她是"女状元"。

○赵伯心的道行得最真，教书养活公婆，生养死葬是尽了孝道，又教书养活儿子，是人间的慈母。再能立身行道、劝化世人，不为儿子做打算，就是神界的母亲了。人所以不能成道，只为儿女关打不破。

○秦方海澜是个女丈夫，为养老母、舍身为妾，为了守节，毁容退魔，为了学道、带病入会，为了救世、讲道论德，为了成道，任劳任怨。人说她是菩萨化身，我说她是化身菩萨，要知道，道是在逆境中修的，德是由苦难里成的，打破难关即登彼岸。

○杜朱玉珊又是顶顶（最高）又是顶底（最下面的底如鞋底），她是善东又是老太太，她在家里是顶顶，当老太太要知道全家人的道。当善东是顶底，要能兜底，知道世人的道，能把家里每个人的道和世人的道，都明啦，才能兜满家、兜满世界，尽了又是顶顶又是顶底的责任。一家好、一国才好；一国好、世界才好，要能得著一位古人的道，你就是位古人，得著今人的道，就是活脱生，要能以志为根，便是到了佛国，真能性如灰，也就是佛。

第十六节　夫妇道

○道是什么？就是阴阳。阴阳是什么？就是夫妇。夫妇各正本位，就合道。道落后天，男无真刚、女无真柔，家庭不和，没好儿孙，殃及社会，天下才不太平，世界才不安宁，这是由于人根不良。我教夫妇明道，天地定位，阴阳气顺，子孙必贤，世多贤人，怎能再乱呢？

○古人说的三纲是——"君为臣纲、父为子纲、夫为妻纲"。我所讲的三纲是——一、性纲、二、心纲、三、身纲。生气是性纲倒，骂人是心纲倒，打人是身纲倒。纲字当"领"字讲，今人硬当"刚"字用，要振起干刚，就欺负女人，把领变成了管，把女人当做奴隶、玩物，不是打、就是骂，还以为是应该的，真是欺人太甚！所以我才提倡先天结婚（从俭结婚），使男女平等。

○我所讲的三纲是，不动禀性是性纲，不起私欲是心纲，没有不良嗜好是身纲。丈夫只可领教妻子，不可管教女人，一管便是不纲啦！骂女人是动威风，女人虽不敢还言，可是恼气已存在心里了；打女人是动杀气，女人虽不敢对打，可是恨气已存在心里。这种恼恨之气，当时发泄不出去，将来必遗传给子女身上，这不是管女人的大害吗？人是习而不察，真是愚得可怜！

○古人所说的三从是——在家从父、出嫁从夫、夫死从子，对也从、不对也从，那叫盲从。现今的女子有三赖——在家赖父母，出嫁赖丈夫，老了赖儿女，也不算对。我说女子有个真三从，就是性从天理，心从道理，身从情理。所以我提倡储金立业，为的是打倒三赖，使女子当个自立的人。

○我常说讲道德要男女各正本位，男子以刚正为本，什么叫刚呢？刚就是不动性（不发脾气）。什么叫正呢？正就是合乎正理。女子以柔和为本，什么是柔呢？柔就是要性如水。什么是和呢？和就要合于理。所以刚正就是柔和，柔和也就是刚正，名词虽然不一样，精神却是一样，人就是习而不察啦！

○究竟怎样才算是"达彼岸"呢？我说男人必须明白女人的道，女人必须明白男人的道，才是人人都"达彼岸"了呢。

○现今的夫妇，不是男管女，就是女管男，或是互相管辖、互相搅扰，真成为"地狱家庭"了！我提倡男女自立不相管辖，正是化地狱为天堂。

○世人最愚，不是男管女，就是女管男，以为是自己的人，非管著不可，这叫"抢男霸女"，一旦死了，男的另娶，女的再嫁，谁也不管谁啦！人为财物争贪不已，死后也得扔下，不是愚是什么？总而言之都是为己心重。

○我讲的夫妇道，也就是阴阳道，夫妇和、阴阳气顺，互相不克，不但不生病、不夭亡，而且家齐、子孙昌旺。所以我说，男子要明女人的道，女人也要明男人的道，家庭才能和乐。现今的人男管辖女，女依赖男，男人打女人，女人怨男人，这叫阴阳不合，家庭怎能幸福呢？

○王复干讲《易经》说："天一生水，地六承之。"我问他："水是主柔和的，你常耍脾气，怎能算天一生水呢？"朱循天问我："这两句话，应该怎样行呢？"我说："男人定住性纲，不发脾气，就是天一生水，女人能托满家，才算地六承之呢。"

○男人所以为男人，因为有女人。所以男人必须明白女人的道。女人所以为女人，因为有男人，所以女人必须明白男人的道。若是男人没有女人就成了鳏夫，女人没有男人就成了寡妇，就不叫做男人和女人啦！

○男女在没结婚以前，都是以尽孝为主。结婚以后，男人以尽夫道为主，女人以尽妇道为主。男人若不能把女人领到道上，不能上孝公婆、下教子女，就是自己十分尽孝，老人也不放心。女子婚后若不能助夫成德，就是自己孝敬公婆，老人也不安心，所以不论男女，都必须明道，才能尽孝呢。

○夫妇相处，最好是没说，说好、会宠起骄气；说不好，会引起争辩。不相关的人，好歹都不动心，把夫妇也看做不相关的人就合道了。

○志界夫妇是忘情的，意界夫妇是淡情的，心界夫妇是牵情的，身界夫妇是粘情的。粘情的就搅，牵情的就怕，淡情的能长，忘情的能真。好也没说，歹也没说，来也没说，去也没说，才是志界夫妇。

○志界夫妇是没说的，是互相感恩的，绝不怨人。意界夫妇是快乐的，夫领妻成道，妻助夫成德，绝不生气。心界夫妇是礼仪夫妇，就会互相管辖啦！身界夫妇，是打骂夫妻，因为是照著财势上来的，所以糟糕。

○君子求己，小人求人。我说求己的是先天，求人的是后天。今后的夫妇要夫不求妻，妻不求夫，各做各事，各尽其道，应聚就聚，应散就散，聚也不相搅扰，是和和乐乐的，散也不相挂念，是自自然然的，这就是先天夫妇。

○我常说，看女人的意，知男人的身。看男人的心，知女人的身。象王三姐虽住寒窑受苦，可是在她的意念中，她的男人准当王侯，后来真封王了。李学惠的意念里，总以为她的男人打吗啡、不成材，最后果然不成材。我的心里存著我的女人必当老师，我的儿子必成为读书人，后来真都那样了，这便是实例。

○男子要以志成，女子要以意成。

○天生人都是有福的，为什么享福的少，受罪的多呢？是被风俗刮的，迷了路啦！当官的贪赃，是太太累的；儿子抛弃父母，与弟兄争财产，是为了妻子；违国法、丧良心，都是为了妻子。没有妻子的为自己享福。从这看来，当女人的把忠臣孝子都吃光了，还以为是向著男人，其实是欺负男人。

○女人助夫，要考查男人所交游的都是些什么样的人？所谈论的都是些什么样的话？读书人谈话若是没有义气、心性狭窄，做官的若是不讲廉耻、好贪赃，当女人的若能把他劝化过来，才真是助夫成德呢！

○我一生过人的地方，是为了公益，立志办女义学以后，不再顾妻子。别人做的善事很大，总免不了顾妻子，所以不如我。朱循天过人的地方，是绝不管妻子，他劝她六次，她不但不听，反而一定要离婚，他也没动性，所以高出惬人。俗人笑他怕老婆，我说他是三纲领的"状元"。

第十七节　立业结婚

○世俗结婚，上等人论财势，为了享福；平等人论产业，为了生活。当姑娘的，向娘家要嫁妆，向婆家要彩礼，没有要道的。现今的女子有了知识，嫁给有财产的怕累身子，嫁给没财产的又怕受穷，怎么都不放心，也没在道上。女子若不彻底明道，世风也难改，我道也难行。

○我提倡先天结婚（从俭结婚），当姑娘的结婚时连娘家的一件衣服也不要，为的是改善风俗。女子有了男人就有私心，把丈夫当做"私人"，不是管著，就是惦著，也不算对。所以我又提倡女子要储金立业，为的是打倒"三赖"。

○"为天地立心，为生民立命，为往圣继绝学，为万世开太平。"这几句话，依我说，男子储金立业，节制住争贪，会当男人是立住了天心。女子储金立业不累男人，会当女人便是立住了地心。居什么位会当什么人，就是为生民立了命。做到了这些，正是为往圣继绝学、为万世开太平了。

○创业时代是后天，立业时代是先天。以争贪为主是后天，以谦让为主是先天。我提倡储金立业先天结婚，正是往先天世界拨民呢！拨过去的就是先天的民。若是名为先天结婚，仍存争贪的心，或是立业后心不知足，那还是后天的民。总之，不论会内会外，用志意当人的便是先天，用心身当人的便是后天，是不是先天，不在形式，在乎实行。

○我从前提倡立业结婚，现在又选拔成人，重立先天世界，人们都轻视我所办的事，以为狂妄，岂不知，我受人轻视的地方，正是我行道的妙处！现在看似不足轻重，等百年之后，就会知道我所提倡的，都是改善社会最重要的关键！

第十八节　因果

○我的祖母性子愚，可还厚道，管家疏忽，我老婶不佩服。老婶的儿媳妇对她，比她对我祖母还利害，和她十年没说话。老婶的孙媳妇，自从结婚，一天也没侍候婆婆，等她婆婆死了，她也变好啦。从这我才知道，道要是走错了，越错越远！

○前生在伦常上，亏哪条道，今生就少哪一伦，前生没有尽孝的今生就缺儿子，若是伦常道全亏，今生就是孤独的人。

○朝阳县团山子村王家，是我妈的娘家亲戚，在先开煤窑，后来子弟都不务正业。我讲善书走到他村，他问我说："我有什么罪呢？怎么我家子弟都抽大烟、耍大钱、不务正业呢？"我对他说："就因为你在穷人身上刻薄，所以穷鬼都投生到你家来啦！在你没当窑东以前，工人每夜有顿面饭，你嫌费，改为每人两块豆腐。买豆腐你又嫌不合算，自己磨豆腐，虽人家半斗豆子打一百块，你用二升半还要打一百二十块，这不是刮穷吗？每逢年节，你家大小股都杀猪卖给工人，正价二角，你家二角半，十二两算一斤，不买还不行。卖旱烟、干粉也是如此。因为你怕穷，在穷人身上刻薄，所以穷鬼都投生到你家里来了！你自己做的，还问谁呢？"他听我说完，哭著走了。

○贵人侮辱贱人，将来必定愚贱；富人刻薄穷人，将来必定贫穷，这也是自然回圈的理，因为你离开富贵道啦！

○你嫌人，人必嫌你，若是你嫌愚人，愚人也必定嫌你讨厌。

○凡事都有回圈，丝毫不爽。不用说对人不可亏心，就是对畜牲，也不可虐待，畜牲虽不会说话，天老爷也不答应。那年官兵在六家子没抓著胡匪，抓了个好人打得胡说，硬说胡匪跑到我家来了！把我抓去好打，我没怨人、也没生气。等到我守坟时才知道是因为我赶车打牲口打得得太狠啦！身界造的罪还得身界还。

○今生屈，前生不屈，今生冤，前世不冤。凡是遇事抱屈的，是不明白三世因果。

○看人是什么性，就知道他的因果如何。凡是人今生所受的都是前生积来的。

○今生是什么性，就知道前生是做什么的。今生是火性，前生一定是当官的；今生是水性，前生一定是商人；今生是木性，前生一定是工人；今生是土性，前生一定是庄稼人；今生是金性，前生一定是读书人。

○前生好打猎或好杀害生灵的，今生火性就高。前生好抗上的，今生木性就大。前生好说谎的，今生金性就强。前生好怨人的，今生土性就厚。

○牛的性里有愚火，狗的性里有阴木，它就现那样个形，受那样的苦，要能把性化了，也就可以脱离畜牲的苦啦！

○某人问我："我来生投生什么？"我说："你来生投生个二老爷，无权无位，因为你心空。"他问怎能不空？我说："性存天理，天命就不空；心存道理，宿命就不空；身尽情理，阴命就不空。若是说假话，行假事，做假德，光好虚名，就是成神，也是个二神，若是当太太，也是个姨太太。"

○人是万物之灵，所以万物都希望转人，若再修便可以成神成佛。可惜人都迷了又要转物，才回圈不已。

○人有妄想或有牵挂，就是回圈没了。不会当人、不明道理，心就赎不出来。不满意、不知足，意就赎不出来。物不空、事不净，志就赎不出来。必须做一件事，了一件事，行一条道，了一条道，钻进去还能钻出来，不被世网迷住，才能赎出身来。

○心是造因果的根，要有一点点私心，丝毫的牵挂，心里就有黑影，就不能"了尘"。不能"了尘"就难逃轮回。所以必须死了后天心，才能永断轮回报。

○一切事没有不是从因果中来的，逆事来若能乐哈哈地受过去，认为是应该的，自然就了啦！若是受不了，心里含有怨气，这件事虽然过去，将来必有逆事重来，正因为受而未了的原故。

○阴魂得自地府，只知争贪，所以是昏昧的。灵魂得自上天，知伦常、知礼让，所以是清明的。

第十九节　三界

（此三界与佛经所说欲、色、无色三界不同）

○人是三界生的，天赋人的性，地赋人的命，父母生的身，所以说三界是人的来踪。性存天理、心存道理、身尽情理，才能返本归根。人只知有个身我，不知天上有个性我，地府有个命我。性化了，天上的性我得天爵；道理明，地府的命我得人爵。所以一人本有三身，可惜人都不知道呀！

○性存天理要柔和，心存道理要平和，身尽情理要矮和。

○万教以人为本，人有三本，一性本、二心本、三身本。当人把本忘了，便立不住，"本立而道生"嘛！身是应万事的，有不会的事，做不来的工作，要努力去学，心是存万理的，知己知彼知进知退，透过去就不困难。性是聚万灵的，要明天理、达天时、以天命为主，按天理去行事，才算立住了。

○性、心、身三界不太平，是因为三界中有三个贼——一禀性，二私欲，三不良嗜好。要想三界太平，就要用天理捉拿性中的贼，用道理捉拿心里的贼，用情理捉拿身上的贼。

○动性耍脾气，是性界的病，心思别人的不对是心界的病，为身子做打算，好占便宜是身界的病。要能反过来，病就好了。

○性界清没有脾气，心界清没有私欲，身界清没有不良嗜好。性不清没有福，心不清没有禄，身不清没有寿，所以要清三界。

○我听人说："混元一气化三清"。我以为一个人正是"混元一气"，性中没有脾气是性清，心里没有私欲是心清，身上没有不良嗜好是身清，三界清了，才算"化三清"呢！

○三界的病我全会治，必须分开三界、清理三曹。身无不良嗜好，身界就没病；心无私欲，心界就没病；性无脾气，性界就没病。心性的病，非用道治不好，吃药是没效的。可惜人都不知道呀！

○性是福星，心是禄星，身是寿星。吃得过分折福，说话伤人削禄，穿戴过分损寿。人须时时检点，不可忽略。

○人生要道就是去贪、去争、去搅，贪的亏天理，欠天上债；争的亏道理，欠人间债；搅的亏情理，欠阴间债。倘若三个字都犯了，欠三界的债，哪能有好结果！

○贪就是过，争就是罪，搅就是孽。

○好抱屈伤心，不抱屈保心保命；好后悔伤性，不后悔保性保福；好怨人伤身，不怨人保身保寿。人能不抱屈、不后悔、不怨人，三界就都不受伤了。

○我也有个三省，一省性中没有脾气？有人拂逆我的时候，我的性里起什么作用？二省心里知不知足？有没有偏私？吃亏的时候，心里是什么滋味？三省行为正不正当？确实会做什么？这就是我的三省。

○我也有个三纲领——就是性存天理、心存道理、身尽情理。我也有个八条目——一不贪、二不争、三不抱屈、四不后悔、五不怨人、六不著急、七不上火、八不生气，若能做到，不费金钱，不费力气，不但成道，还能成佛。

○能忍则性了，知足则心了，勤劳则身了，这正是好了，不能了就好不了。

第二十节　三性

○人有三性，一天性、二禀性、三习性。天赋的性是天性，天性是纯善无恶的，孟子说的性善，正是指的天性。人赋的性叫禀性，禀性是纯恶无善的，荀子主张的性恶，正是指的禀性。后天的性叫习性，习性是可善可恶的，"近朱则赤，近黑则黑。"告子说的性"可东可西"正是指的习性。天性不清不能明，要想清天性，先去私欲；禀性不化不能正，要想化禀性，先去我见；习性不去不能立，要想去习性，先去不良嗜好。人若能以天性用事，自然"和其光，同其尘"啦！

○人的存心不同，一时一样，所以一母生九子，各不相同，这叫遗传性。就象辣椒结籽必辣，酸梨结籽必酸一样。要是有不良的遗传性，能从这身上化去，这叫"上超九祖"，不再遗传给子孙，就是"下阴七玄"啦！

○人的性是自己生的，作什么事就生什么性。做善就生善性，做恶就生恶性，都在人自己。

○以天性用事的会找人好处；以禀性当家的准看人不对。这叫什么性，招什么事。

○天性有源，禀性有根，前生的习性，就是今生的禀性。能化去禀性（怒、恨、怨、恼、烦），天性就圆满了。不能化的，一触即发，象被鬼迷住了似的，所以叫做"五鬼"，闹得家宅不安。又叫做"五毒"，令人害病死亡。它的根最深，不易拔除。人若是降伏不住它，就难当好人。佛说："业力随身，必至妄动无明。"难以成道。

○习性是物欲所绕，禀性是人间的烦恼。能在道德场中尽义务，身界算是脱出去了。会当人的，脱出了心界。禀性化尽，才脱出了性界。不然怎能"超出三界外"呢？

○去习性、化禀性、圆满天性。

第二十一节　三命

○人有三命，一天命、二宿命、三阴命。性与天命合，道义就是天命。心与宿命合，知识、能力、钱财都是宿命。身与阴命合，禀性（怒、恨、怨、恼、烦）就是阴命，把这三命研究明白，你若用好命，你的命难好。命好命不好，在乎自己，哪用算命呢？

○孟子说："修其天爵而人爵从之"，可是人一得了人爵，就不再修天爵啦！修德性是长天命，学习技艺、多积钱财，都是长宿命，争贪是长阴命。善用宿命的长知足，能消阴命，不会用的长阴命。只有长天命，是一定可以消阴命。现今的人只知用阴命，重宿命，不知道长天命。又怎能明白天道呢？

○"不知命无以为君子"，不知人不能"达彼岸"。知人的好处是知天命，知人的功劳是知宿命，知人的禀性是知阴命。知命的人才是君子。好动禀性消天命，好生怨气消宿命，好占便宜长阴命。天命小，要会长；宿命小，要会增；阴命大，要会消。命小要会长，命大要会守，就是"天权在手"。

○有人来见我，我先问他是做什么的？就知道他的天命有多大。再问他的家业和境况，就知道他的宿命有多大。看看他的禀性大小，就知道他的阴命大小。三命是三界，三界贯通，还有不知道的吗？

○当老师的必须详细考察学生的天命、宿命、阴命，按他命的大小来教育他，才算尽了师道。当父母的，只能养育儿女身体，当老师的却能教学生的性、心、身三界。比较起来，老师比父母还重要呢。

○我拿天命用事，把宿命和阴命都开除了，所以才好的。现今的人，不是用阴命，就是重宿命，妄想命好，真是不会算命！

○人都没有为惬人的心，只知为己，所以才糟的。我所以能成为善人，是因为我把为己的心开除了，也就是把宿命掐死了。宿命是无尽无休的，为它还有头吗？

○以天命用事的必好，以宿命用事的必坏，以阴命用事的必灭。

○我儿在沈阳念书，考第三名，我便往东三省去讲道。他因学问得名是宿命，我讲道是天命，这正是用天命来包宿命，千万不可使宿命大过天命。

○以宿命为公益的长天命，以宿命为自己享受的长阴命。

○天命大的宿命也不小，宿命大的阴命了不了。所以要止宿命，了阴命，长天命。

○天命大的令人悦服，宿命大的受人恭维，阴命大的使人畏惧。天命大的和人，宿命大的压人，阴命大的吓人。

第二十二节　性命

○因为种族不同、风俗不同，所以各教教主所创的教也不同。他的宗旨都是替天行道，他的目的都是为了度人，使人改恶向善，以救人的性命。

○性命是人的根，我得到了人根，那道根也就算得著了。道根是人的性，人根是人的命，性根若是好了，那命根也没个不好。可见人的命不好，都是被性子累的。所以我教人化性，人能化性，就算得道。

○性是命的根，有德的人性量必大，性量大，命也必大。人的命都是好命，因为性子不好，把命也拐带坏啦！道是什么呢？就象木匠打的中线，不论别人好不好，你先给他打个中线，取长去短就合道了。

○道就是命，德就是性。性是保命的，命有消长，必须保全才好。大家细心考查一下就会知道，凡是以天性为主，不拿习、禀性当家的，命都大了。不以天性为主，专拿习性、禀性当家的，命大的变小，命小的就灭亡了，真令人吃惊呀！

○性是根、命是果，扎下根才能结果。人若定不住性就是没扎下根，若不认命，也难结果，好似开个谎花。学道的人，一要化性、二要认命。性化了就不生气，不生气才肯吃亏，吃亏就是占便宜；认命就不怨人，不怨人才能受苦，受苦才能享福。可惜世人都不知道，把性命看轻，把名利看重啦！

○人的性命是相连的，定住性才能立住命。当儿子的命，就得定住儿子的性。当父母的命，就得定住父母的性。什么命就得定住什么性。如果有好命，没有好性，那叫性不归命，也就是没定住性。定不住性，命就坏了——可见人要一动禀性，就得先问问自己是什么命？那性就不敢妄动了，这叫"性归命"，性归命的人，气质准变，天命也准长，准能当个成人。

○命好似灯，德好似灯罩。灯要罩起来，才能大放光明。人修命也要养性才能灵，和灯要罩起来是一理。

○道象灯芯，德似灯罩。德不足挡不住外界的恶风，没有道不能大放光明。所以说："有道无德道中之魔，有德无道一座空庙。"

○古人说："修命不修性，此是修行第一病；修性不修命，一点灵光无用处。"这话把性命双修的重要，说得太透彻啦！

第二十三节　立命

○世人都愿享福，为什么享福的人少，受苦的人多呢？因为人一不知足二不认命。人要能明道，有福会享，没福也会找。

○命就是人的本分，守住本分就立住了天命。天命长、名也准大起来。会当几个人就得著几条道，若是不尽职、不尽力、喜虚荣、做假事、有名无实，就立不住命。女子若是羡慕人家好，怨自己不如人，又恨不如男人自由，不是抱屈就是后悔，那也是不守本分。

○看自己不如人，那叫自欺也叫不知足，这种人准苦。知足的人天命一定长，情理足道理长，道理足天理长，足了就不费力。若是做这个想那个，叫做漏气，象气球似的，一漏气就瘪了！又象蒸包子，一漏气就生了。所以君子做事不嫌事小，有十分力量使七分，又轻松又愉快，就是活神仙。一起贪心便落苦海，不论怎样大富大贵，也是毫无乐趣。

○人的名是天给的，煮饭的叫大司釜，写字的称为先生。人做事要是名不符实，就是丢天命，也就是不知命。

○行道不可出本位，若是离开本位，不但劳而无功，反而有过。什么是本位呢？就是人的本分，"素位而行"就可以成道。

○人要"素位而行"，做事不出本位，说话不出本位，思想不出本位，才能当体成真。若是身为女身，羡慕男人，贫穷人想望富贵，做这个想那个，全是出位的人，怎能成道呢？就象梨要成在梨树上，不能在杏树上成。若是看哪个果木好，可以把它的码子（要接的枝）接在我的树上，自然长好果木。就象读书人学古人行事，就是和古人接碴（接枝）也就是古人了。

○茄子在茄秧上成，黄瓜在黄瓜架上成。茄子移到黄瓜架上成不了，黄瓜移到茄秧上也成不了。人也要不离本位，才能当体成真。

○当省长的一省的民就是他的命，当县长的一县的百姓就是他的命，当教师的，学生就是他的命，放猪的猪官，猪就是他的命。要是因为事多生怨，或是仗势欺人，都是不要命啦！若是没有猪，谁雇猪官？没有学生，谁请先生？没有百姓，不会设官，可见本分内的事就是人的天命。

○人有性归命的，有命归性的。"命者名也"，不任性，照自己的名位安分做事、始终如一的，叫做"性归命"。不顾自己的名位，任性而为、做辍无常、喜怒不定的，叫做"命归性"。象大舜的父母，想陷害他，他不动性，始终尽孝，正是"性归命"了。

○心存道理，才能知命，知命的人才知道本分。性存天理才能知性，知性的人才知道大道。人有性归命的，有命归性的。性来归命，看他归的是哪一个命？归天命是真的，归宿命是假的，归阴命是坏的。性命合一，放出去是外王，收回来是内圣。

○成人不在地位高低，能力大小，只要守本分，能尽职的就是成人。

第二十四节　化性

○人落在苦海里，要是没有会游泳的去救，自己很难出来。因此我立志要救人的性命。救人的命是一时的，还在因果里；救人的性，是永远的，是一救万古，永断回圈。所以救命是有形的，是一时的，救性是无形的，是万劫不朽的。人性被救，如出苦海，如登彼岸，永不坠落。

○能知人的性，才能认识人，能知物的性，才会利用物，这是和天接碴。什么样的人，就存什么心，说什么话，办什么事，你要是看他不对，就是不知他的性，也就是不明他的道，准被他气著。就象屎壳螂好堆粪球，黄鼠狼好吃小鸡，争贪的人好占便宜，哪一界的人，办哪一界的事，所以说都对。

○人被事物所迷，往往认假为真，那叫看不透，所以才说人不对、和人生气上火。其实是自己看不透，若能把世事看透，准会笑起来，哪能和人生气打架呢？我当初看世上没有一个好人，我就生气，气得长了十二年疮痨，几乎没把我气死，直到我三十五岁那年正月听善书，才知道生气不对，对天自责，我的疮痨一夜功夫就好了，立刻出了地狱。

○我受种种打击，立志不生气、不上火，被人讥笑，也不动性。气火是两个"无常鬼"，能把他们降伏住，使火变为"金童"，气变为"玉女"，不受他们克，那就是佛。那年我在安达县杜家烧锅，遇见张明斋、李超卿，他们两人一连损（冷嘲热讽）了我三天，我每天都是从早听到晚，一声也不响。晚饭后和孟汉臣到郊外，仰天大笑，把阴气放出去，就不受他克。"有气不生消魔难，有冤不报是修行。"一点也不错。

○逆来的是德，人须要认识，吃了亏不可说，必是欠他的，惬人替你抱屈，你就长命。若是无故挨打受气，也是自己有罪，受过了算还债，还要感激他，若是没有他打骂，我的罪何时能了？我说就是小人也有好处，是挤兑人好的，从反面帮助人，象岳飞是秦桧助成的，关公是曹操助成的，怎能不感激他们呢？

○天加福是逆来的，人才吓一跳，人加福是顺来的，人才都知道。我说世人都有福，就是不会享，给他送德来了，他又害怕，不愿接受。岂不知，道是在逆境中成的，人是由好里头坏的。所以说好是坏的头，坏是好的头。你看！肉有香味，坏了太臭，白菜不香，坏了也不臭。果木在青的时候不会坏，熟的时候，离坏就不远啦！人事也是如此。

○想要当好人，非能担怨不可，能担千百人的怨，才有厚福。人行善而得恶报，人便不平。岂不知受辱受冤能消无边罪孽，只求良心不坏就是啦。

○金刚是最硬的东西，所以要立金刚志。愚人受人侮辱或被人斥责，不以为是加福，反而生气，是刚倒了！明白人好和愚人生气，是刚炸了！不倒、不炸才能立住金刚志。

○"炼透人情，就是学问"。要在亲友中去炼，炼成了就不怕碰。象砖瓦似的，炼透了就坚固。炼不透的如同砖坯子，一见水就化啦！

○凡是对面来的，都是命里有的，所以遇著不如意的事，不对头的人，要能忍受。孔子在陈绝粮，耶稣被钉十字架，佛被割截肢体，都没怨人，那才是真认命。真认命才能成道。

○从前张雅轩听我讲"善、功、德"，便弃产兴学，受侮辱、遭魔难，永不退志，那叫定住志了。我常说逆来的是德，要接受，若是心里不乐意，就是受了也没德，若再去找回圈，就更不对啦！

○李永成为什么超过世人呢？因为他有佛性。不论什么人支使他，他都说好啊。呵斥他，他也说好啊。所以我说他是佛界人。佛是以吃亏忍辱为占便宜，正和世人相反。

○人的禀性象蜘蛛网似的，遇著物便粘住，可是一见火使化了。禀性一见真火（乐），也就化了。

○要想明德，必须性圆。要想性圆，必须死心。能装个活死人，性就化了。

○舍钱不如舍身，舍身不如舍心，舍心不如舍性。人能舍掉禀性，就算得道。所以我教人化性，是一救万古，性灵不昧，那才是德。

○何女师戒烟时，我天天给她讲道，烟戒好了，她也化性了。我才知道，若能诚意给人讲道，就能使人化性。

○人各有禀性，所以必须化性。我年轻时患疮痨，听善书明理，才知道我的性子走逆了，向明理火上转，想不到又走到急火上，非常急燥。我乡一位姓曲的生病，被我讲好，他感我的恩，送些茶点给我。我向他大声说："你有这些东西，送给你哥哥不是尽悌啦！拿给我作什么？"姓曲的很不高兴。我才知道没到真火上。以后见人先说我性急，说话直率，请原谅。不到一个月，急火性就化了，这是我化性的经过。

第二十五节　学道

○世人学道不成，病在好高恶下。哪知高处有险，低处安然，就象掘井似的，不往高处去掘，越低才越有水。人做事也得这样，要在下边兜底补漏，别人不要的、你捡著，别人不做的、你去做，别人厌恶的、你别嫌，象水的就下，把一切东西全都托起来。不求人知，不恃己长，不言己功，惬人宾服你，那才是道。

○人的心里，总是好高，都是爱好。哪知，事全糟在高上、坏在好上，好上、高处哪里有道呢？人是正眼没开，把道看错啦！别人不做的、你去做，别人抛弃的、你捡来，那就是德，也就是道。象水的就下，把一切物全托起来，自然归服你，自然服从你，这就叫托底。可惜人都好抢上，不肯就下，所以离道远啦！

○学道先学低，不可著相。我和刘振明先学讨饭，讨饭三个月，行路二千里。某人跟刘学道，刘卧他也卧，刘坐他也坐，寸步不离，旁人说他准得道。我说他一辈子也得不著！因为他学的是假相，离道太远啦！

○高的少，低的多，你讲的道高，高人能有几个？必须能高能低才算有道，高处钻不透不能成，低处低不到底不能成。

○我学道先学损、学穷，别人学高、学讲学问，所以没赶上我。

○知足才能落底，知足才能得道，这是得道的要诀。

○好高是贪、怕坏是粘、好好是孽，嫌不好是缺德，不尽职是丢天命。

○只一个"好"字，把英雄豪杰都坑害啦。

第二十六节　悟道

○我常说人不论是做事、读书、或学道，必先诚意，就是专心致志，要象"饥者求食、渴者思饮"那样，时时用心、处处设法，才能成功。我办女义学，受一次打击，变一次方法，到底把妇女道讲明，把罩住女子的黑幕揭开啦！

○悟道需要立定志向，时时刻刻在一条道上专悟，久了、道就源源而来了。象压水井似的，越压动水越多，可是井管很细，水并不是在管子里，是在水管外，管里水流出去，管外的水便来补充，道的源源而来，也象这样。

○我的道并不是一下子得的，是一点一点格物出来的。我给张表兄家扛活时，表侄叫我做活的，我就格物了一百天，才明白了。后来我一宗一宗去格物，才知道世界的源头是闺女，世法的源头是庶夫人，世界的大机关是金钱，不会这三宗，治不了世界。

○人想明道，先悟自己的道，再悟家人的道，后悟惬人的道，最后再考察万物的道。有不知道的便自问自答，慢慢地也能明白，这叫问天。我在扛活时便自问："人为什么做工？"自答："为过日子。""为什么过日子？""为养活人。""养活人为什么？""为行道。"我仔细一想，道全没行，人都当错了！我才格物出姑娘道、老太太道，以及父子、夫妇等道，这就叫悟道。

○道是天道，人人都有，并没有离开人。今人为什么没得著呢？举例来说，一颗豆子，有了秧必须向上度浆，把豆粒度成了才算。人也有本，常心思自己的本，诚心求三个月，便能得著，这是我求做活道得著的。

○人做一宗事，行一条道，都可以包罗天地，包罗万古。可惜一般人事过以后就不知玩味了。凡是做过的事，闲著时要虑，虑明白叫觉，做过不知叫迷，迷就是惬生。学道的人先要考察自己身子行的是什么？心里存的是什么？性子明的是什么？得暇时就格物自己以往行得对不对？现在行得又如何？将来要怎样行？人是知多大、管多远。我早先不知才生气长病，以后虑明白了，病才好的。

第二十七节　道德会

○凡事都有个本，道德会的本就是男女。因为全球万国都是由男女而成的，有男女而后有夫妇，有夫妇而后的父子、兄弟、朋友、君臣等伦。"夫妇是人伦之始"这话说的太对啦！我们道德会要改建社会，首先就要从男女两个人身上下手，能使男女各正本位，都能自立，自然五伦有序，家齐、国治了。

○道德会是空的，必须有道德人、说道德话、办道德事来装满它，才是真的道德会。象水缸似的，必须装水才是水缸，若是装酱就成为酱缸啦！所以名实必须相符，这是非常重要的。

○道德会的人，要能阐扬道德，领起风俗，便是功之首，倘若不能，就是罪之魁啦！

○清末变法没成功，我就知道将来念书人要归一家，不过五六十年就变为新学界了。清末的念书人，都是邪绅，专门玩邪的，所以出个新学界专玩横的。现在横的又过时了，又来顺的，道德会专讲顺的，怎的都好。道德会要不能把道担起来、讲明白，将来还是要遭劫。

○道德和法律是国家的阴阳两大作用，缺一不可。现在的人常说："道德补法律之不及"。不知法律是补道德之不及，要是不以道德为主，不论法律怎么严，也要失败。

○蚕作茧不是想永远住在里面，是要化个蛾从茧里飞出去。人做事也该如此，立一个会、办一所学校、做一个生意、过一个家，不是要老死在里面，不过是借他成我的道就是啦。现在的人，做一宗事就当做是后半辈子的"养老地"，该有多么愚！张雅轩创办海城县腾鳌堡淑贞义务女子学校，办得很有成绩，人材出了不少，学校也不困难了，我劝他离开，和学校脱离关系，教职员和学生，一致挽留，他自己也不愿离开。我说："你们也太愚啦！他是个领导人，把你们教成了，他不出去开路，将来你们都要烂死在这里！"我逼了二十多天，他才离开腾鳌堡，向北省去化人，他因此明白了四大界的道，女义学才得发展，这不是实例吗？

○祖先创的业不论怎么好，也要败坏在子孙手里。就象古时教主所创的教一样，不论怎么好，也都要败坏在门徒的手里，没有打破子弟关。因此，我不收徒弟，也不当师父。我的道是最平等的，不当师父不担过，不收徒弟不操心，有多么自然，固然就成为死的啦！

○我讲道化世四十年，谁信谁不信我都知道。有信十年的，有信八年的，不信就不领了。我领人是往上领，世法领人是往下领，相著人、管著人，最后又怨、又恨，表面上是相著，其实是欺负人。我连老婆儿子都不相著，虽不相著一时，却相著万古，能把他们领到天堂、佛国里去。不信的就是缘浅，不可成仇，所以度人也要看火候。

○我得道以后就往外传，要是传不出去，担天下的大罪。我虽然有道，可不卖道，一不借道养俗，二不借道敛财，不怕讨饭吃，只凭感应。先前道德会入会有会费，我就反对，才取消了。去年开会，又要收会费，我说："你们真这样做，这个会里可没有我。"大家才作罢。咱办道不许节外生枝、巧取人财。

第二十八节　行道做德

○道是行的，德是做的，不行没有道，不做没有德。上天按天理命名，人要照本分行事，就合天道，本著天道所做的就是天德，也就能不思而得。现在的人只知求财，不知做德，那是舍本求末，等于开个谎花，没扎下根，哪能结果呢？德是根、财是果。所以要想发财，先要做德，那德就是摇钱树的种子。所以说："大德者必得其禄"。

○没有贪来的德，没有争来的功，没有搅来的福。把事做好，助人成事是功，有功的人必能掌权。若是自己夸功、与人争功，或是身子虽做，内心不满，那叫劳而无功。舍钱行善或劝人为善都是善，做善的人，来生准富，有洪福享，可是还在因果里。要是能教人去习性、化禀性、除去心性上的苦恼，叫做救性，救性是一救万古，那才是德。人的性子清，才能存德。

○明白人托起愚人叫有德，愚人能信明白人也是有德。天生智者，原为的是愚人。明白人要是不托愚人，就是违天命；愚人不信明白人，也是违天命。我虽然劝世多年仍觉得对不起惬人，因为惬人还没有比我明白，若有人比我明白，我心才安。

○我常听人说："大丈夫能屈能伸"。怎么叫能屈能伸呢？我以为遇著愚人，能低在愚人底下，把他托起来，才算能屈；遇著高人，志向要超过他，不被欺住，才叫能伸。

○多立事功、多结人缘便是外功，有外功而后有内果。尽伦常、办公益，都是外功。象植物的生根长干、伸枝附叶、开花，都是外功，外功完成，才能结内果。人若是没有外功，不能成内果。就象一样的讲道，没有实行的人，就是讲得天花乱坠，人也不注意甚至还遭到诽谤；有实行的人，说一句别人信一句，哪怕是一句俗话，听的人也觉得其中有道。这不是有外功才有内果的明证吗？

○有多少人佩服，有多大的德；有多少人信服，有多大的功。

○世人都怕水深火热，怕死在里面。岂不知好名的死在名上，好利的死在利上，每天都处在水深火热之中，自己还不知道呢？我讲道，不要名是"入火不焚"，不要钱是"入水不溺"。

○道德是从古至今川流不息的，可是越趋越下，竟降到水底下去了！什么是水呢？就是惬人所喜好的钱财，为财把良心丧了，把道也丢了！我所以能成为善人，大家佩服我，就因为我和钱绝了交。

○学道的人，不去学佛，先去修庙，是叫佛把他支使远啦！念书的人光念不行，是叫书把他支使远啦！学道德的人，光讲道不行道，是叫道把他支使远啦！我知道一位古人就学一位古人，知道一位今人就学一位今人，知道一个字，就行一个字，才是"知行合一"。

○欺人是孽，累人是罪，助人是功，成人是德。自己要常想想，我当的是什么样人？

○我常说："翻世界、造大同"。人们都笑我说大话。其实这话才不大呢，因为他们不知道怎么个翻法，才说我说大话。大事要小办，小事要大办，也是我常说的话。翻世界虽然是件大事，可是要从小处做起。小得象什么呢？就象微尘那么小。什么东西那么小呢？就是人的心念。要能把人的心念翻过来，私的变为公的，邪的变为正的，世界不是就翻过来了吗？

○我常说："大事要小办、小事要大办。"平天下是大事啦，可是要由国而家，由家而身、而心、而意、而致知、格物上做起，这不是缩到极小了吗？我是个庄稼人，极愚极笨，一天书也没念过，常说要翻世界、造大同，人都笑我说大话。其实是他没明白《大学》上的意思，要能缩小到意上，由诚意做起，平天下又有什么难呢？常人又以为平天下是王公大人们的事，我认为根本要从小孩子身上下手，从小就灌输道德精神，推广到天下，天下还能不太平吗？

第二十九节　四大界

○志、意、心、身是四大界。迷信的人说，奈何桥上三条路，一条是金，一条是银，一条就是黄泉路。我说用志做人就是"金"，用意做人就是"银"，以身心用事，就是走上了"黄泉路"。

○志界人没说（没有说道怎样都好），意界人知足，心界人好贪，身界人好斗。没说的叫做无心人，知足的叫做净心人，好贪的叫做操心人，好斗人叫做糟心人。糟心是鬼，操心是人，净心是神，没心是佛。

○身界人只知为身子做打算，有己无人，横不讲理，见著东西就想占为己有，占不到便宜就生气打架，总是发愁，所以是个"鬼"。心界人贪得无厌、总不知足，满脑子妄想，好用机谋巧算，所以是个小人。意界人知足常乐，乐就是"神"。志界人一切没说，看透因果，不找回圈，没说的算是"佛"。人要想超凡入圣，得会挪界（转移境界）。

○我常说，一个人必须把四大界分别清楚。究竟怎样算是分清呢？若能本性如如不动，把世间的愚人都托起来，使他们成为大智慧人，便是志界，就是佛国的境界。若能心无一物，常乐无忧，便是意界，就是天堂的境界。若是贪得无厌，多忧多虑，便是心界，就是苦海的境界。若是为名为利争贪搅扰，花天酒地，流连忘返，好勇斗狠，便是身界，就是地狱的境界。所以说，志界是佛国，意界是天堂，心界是苦海，身界是地狱。

○定在志界就是佛国，不论境遇好坏、贫富得失、荣辱存亡，都能如如不动，只知为人成人，以志当人。定在意界就是天堂，知足常乐就是活神仙。心是人界，多思多虑、患得患失，是无边的苦海。今人以心为主，怎能成佛呢？身是个胎生物，终久要坏，所以要把他看假。人必须立功、立德，不知从功德入手，哪能成道呢？

○志界人就象春天，专讲生发。古人说："有气不生消魔难，有冤不报是修行。"正是志界人的表现。意界人就象夏天，专讲包容涵养，使万物滋生繁茂，"君子成人之美"，正是意界人的行为。心界人就象秋天，专讲自私，就象万物到了秋成的时候各自结果不顾别人，所以弄得七零八落。身界人就象冬天，专讲破坏，只知横取豪夺，人人怕他，不敢沾染，沾著一点边就受害不浅。所以我常说，志、意两界是建设世界的，心、身两界破坏世界的。

○志有志的性，他是无为无不为的；意有意的性，是信著人的，遇著好事就愿让给别人；心有心的性，他是贪而无厌、一心为己，总想占人的便宜；身有身的性，他是破坏成性的，人己两伤也不知悔。所以说，心、身两界绝不可叫他为主，只可叫他听命。

○事坏、人不坏是志界人，志界人什么也不计较。意界人是大义包涵。心界人总是算计，怎么能占便宜。身界人见物就眼红，得不到手就生气。

○佛说有三千大千世界，我说有四个大世界，得道的人一眼就看出是哪一界的人。以身当人的，不论做到什么地步也是个破败星；以心当人的，不论怎么能干，也是个操心人；以意当人的，不论事情怎么多，也不累心，是位活神仙；以志当人的，不论遇著多么逆的环境，也不动性，就是一尊佛。（以佛法来看，不动业所感果报在色无色界天，尚未超出轮回。若能以此功德回向西方极乐世界，必定能往生西方净土，成佛无疑。）

○身界人说话，说完就了，存都不存是空的。心界人说话，好谈空理，说了不行，是假的。意界人说话，说完不忘一定要实行是好的。志界人说话，如同板上钉钉，用力也难拔是真的。

○身是坏的，心是假的，意是好的，志是真的。人要当真了，佛、神、人、鬼都能受感动，这叫一真一切真。你要是不真，一切全假，就是好事也得变假。所以君子求已，并不怨人。别人不真，是因为我没真；别人不好，是因为我没好；世界没好，也是因为我没好。《大学》上说："一家仁，一国兴仁。"所以我才认天下的不是。

○人有不是都往外推，不知自省，才起争端。身界人不知有过，闻过则怒，终身不改；心界人好面子，闻过则饰，这是讳过，知而不改；意界人虚心，闻过则喜，有过能改。志界人闻过则拜，心里感恩，从心里认不是，不是口头上认不是，是真认不是，内心里忏悔。

○志象树根，意象树干，心象桠杈，身象枝叶。枝叶、桠杈必须修剪，所以要"正心修身"。

○志、意、心、身四大界之间，都隔著十万八千里。身界人无所不为，他有一帮吃喝玩乐的坏朋友，他就是想学好，他的那帮坏朋友也要缠著他，使他不得上进，所以挪界是很难的；心界想登意界，心界的亲友拉著；意界想登志界，意界的亲友拉著。所以必须四大界分清，才能成道。我自从办"善德堂"以来，连登了好几步。孙悟空一个筋斗云能打十万八千里，我也有这本领。我办善德当失败，事坏、人不坏，是打了个十万八千里；安达大会后，高正午、杜绍彭要给我还善德当的债，我不接受，又打了个十万八千里。

○四大界是给人定位的，明白四大界，就认识一切人，知道他是由哪一界来的，现在落在哪一界？是哪一界人，就办哪一界的事。有没有宿根？有没有因果？性善还是性恶，全在性子里带著，"诚于中形于外"，性子清的人，一眼就看得出来。不但知道他的现在，并且知道他的前生和来生托生什么？

○我说六道轮回都在我们身上呢！何必向外求？人的持身行事，用志的便是佛道，用意的便是神道，用心的便是人道，贪取外物不顾情理的便是物道，专好上火的便是妖道，专好生气的便是鬼道。这六道每天都轮回在我们身上，何必等死后才知呢？

○人须通达志、意、心、身四大界，才能普度惬生。只知神明是怎么成的？人是怎么生的？不知动物是怎么来的，就不能救物。牛的性里有愚火，狗的性里有阴木，鸡的性里有阴金，缺土、前生缺信实，所以就现那样个身，受那样的苦。我们若是不知它的来历，又怎能救它出苦呢？

○志是佛道，意是神道，心是人道，耍脾气就是鬼道。耍脾气神就散，立志佛就来。可是鬼道不明不认识人；人道不会，不认识神；神道不明，不认识佛。人能恢复了天性，万事全知，灾殃全消。把意诚住，万物全灵，苦恼全无；把心定住，万物全通，困难全无；把身练好，万活全做，到处有缘，就是佛国现前了。

○会使用志的人，越遇逆境越乐；会使用意的人，意念多大，义气也多大；会使用心的人，心里千变万化、妙用无穷；会使用身的人，无论怎样做活，也累不伤人。

○我守坟时，守到一百天，守灵了三界，诸佛、诸祖都来搭碴对号。志诚才能聚佛，意诚才能聚神，心诚才能聚人，身成才能聚物。哪界诚、哪界灵。我上虑到佛国，下虑到地狱，每天不知虑多少遍。

○我的儿子向我要钱，我说好啊！不怒也不乐，因为我定在志界上了，一切没说；徐瑞麟的儿子向他要钱，他笑著说："我若有钱不给你花给谁花呢？可惜我没有。"他是个意界人；王国华的儿子来信要钱，他生了很大的气，把信扯碎了，他是个心界人；屠永年的儿子向他要钱，他不但没给，反而把他自己气死了，他是个身界人。

○身是受罪的东西，人偏看重他，处处为身子做打算，活著爱护他，死后还要金葬玉葬的，为了保存肉身，才引出挖坟掘墓的事，世人该有多么愚！有形的东西，哪有不坏的理？身子是受劫的物，坏了拉倒，不能出数，叫他做活，才能了罪，叫他享福，罪怎能了？今生不了，还有回圈。

○心就是魔，处处出现。千思万虑、非非妄想，便是魔扰心；忧愁烦恼，生气上火，便是魔扰性；游手好闲，满身嗜好，便是魔扰身。魔的害处，令人心寒。我幸而觉悟得快，把心掐死了，以志为主，才出苦得乐啦！

○春天看种子，夏天看苗儿。种子有六成，种在地里也能出，长得也很旺，可是一到秋天，便成了莠籽，莠籽到了收成的时候先落地，来年必定荒地。世人使心的便是不成的种子。现在的人都成了"莠籽"，世界怎能不乱呢？

○用心的人，如同用锅烙饼，火一大便焦了；用意的人，如同笼屉蒸糕，气虽大也坏不了。

○心中有累，就是命中有累，事实上必有累事。

○不高兴是生心眼啦！意象皮球似的，有针鼻大小的眼，就漏气啦！性是本，志是根，是万物万事的根。根象雨似的，天雨本来无心，可是酸梨得了必酸，甘草得了必甜。志在天地之间，也象那雨一样。

○我们观察古人行事，要知道古人是用志、意、心、身，哪个字成的道？象孟母教子是用志字成的；三娘教子，是用意字成的。观察今人，也是一样。

○好了好了，了一个、好一个、好一个、开一个。有身，心放不开；有心，意放不开；有意，志放不开。

○近人近了是心，远人近了是意。神是近人远，远人近。佛是一切都远，远而不远。象世人对我，现在不是都成为近人了吗？

○意是神、诚住意不令外散，涵养久了，自然如神。神和天地同大，哪念哪有，谁念谁灵。意是阳光，能照破黑暗，把私欲除净，天理自然流行。

○禀性化了就是意，我们化世界，轻则用意，重则使志。能够用志的，万世罪孽一笔勾消。可是魔来了，你可得定住，稍微一动，便是种子。

○人们持身行道必须谨慎，志界人一倒了志，便要坠落到身界；意界人一失足，便落到心界。

○要想定住志，必须用三界养身。首先要立本，例如教员，就该常研究教书的道，把书理钻透，本自然立住。

○人要是定在志界上，如如不动，不用你去找佛，佛就会来找你。你要是定不住志，就是天天求佛，佛也不理你。因为你见好事心里高兴，是被善魔魔倒了；见坏事心里发愁，是被恶魔魔倒了！要是到了志界上，好事歹事都不动心，对与不对全不动性，魔就助你成佛啦！

○修行人怕染尘，所以有离尘的、有避尘的。岂不知尘在心里，不在身外，要从心里了。心里不可有尘，身外不能没尘。不迷、不染，招魔也不后悔，受屈也不怨人，得失苦乐都不动心，才是志界人。

○死心才能化性，禀性化了而后意诚，意诚而后志诚，这是一定的理。

○我最初定在意界上，果然灵啦！我还嫌小，又定在志上，一切没说，不赚钱，也不花钱，专门讲道，一切都在道中求，活也活在道上，死也死在道上。

○用志要从近处做起，我和谁接近，就先悟谁的道，先知谁的性，把他助起来，叫他佩服了算。先令一二人佩服，再令千百人佩服，这才是真用志。

○用志当人是没说的、不变的，你欺我、骂我也是成我，你假、你诈也是成我，就是杀了我也是成我。象岳飞就是秦桧助成的。

○神是助人的，鬼是搅人的。要是能定住志，不但神能助人，鬼也能助人，反面的助，力量更大。

○志要高、意要大、心要平、身子要低。

○各教圣人，没有不是以志为主的。我听说，孔子在陈绝粮，仍然是坦荡自如、弦歌不辍；又听说，耶稣被钉在十字架，三日复活仍救世人；释迦佛当忍辱真人时，被歌利王割截肢体，还说：我成佛先度你！他们这种精神，是不是一样呢？所以我说，各教的形式虽然不同，可是这种精神是一样的，若是分门别类就不对啦！

○真到了志界，半点火气也没有，只剩真乐！

第三十节　立志

○我在年轻的时候，常听亲友谈论说，我爹和我爷爷都是读书人，我太爷更有"善书"的美名，我一天书也没念过，可说是目不识丁啦！将来有何面目见祖先于地下呢？想到这里，非常惭愧！因此我便立志，不论我怎么穷，也非供我儿子念书不可！后来我儿子八岁读书，很聪明，先生非常夸奖。我见先人、后人都能读书，我可怎么办呢？我便自誓说，我也非读书不可！自从三十八岁起，便学讲善书，后来也能认识几个字，还能讲善书，现在又能和大家研究道德，想起来真是可乐！这都是由立志上得来的。

○人常说要有大根大器，什么是"大根"呢？我年轻的时候，给人家扛活，听人讲《三国演义》说，"关公寸功未立，不出曹营。"我就立个志——不论给谁家扛活，我也是"寸功未立不出曹营"。立志就是"大根"。什么是"大器"呢？做一件事要想想，能不能推行天下，天下的人要都这样做，能不能好呢？若是能好，一定行得通，这就是"大器"。现在的人都看到势力上去了，未免大错。

○我三十五岁时，就知道后天世界已到了末运，将来要变成先天世界啦！究竟先后天怎样分别呢？人人只顾妻子儿女就是后天，不顾身家只谋公共福利的就是先天。我二十一岁那年，给人扛活，看见有的兄弟们分家，为争产业拿刀动枪，都有闹出人命的。我暗自寻思，他们是为谁争呢？想了一天，忽然明白了，他们是为老婆儿子争啊！那时我正在抬粪，便把粪筐向粪堆上一丢，大声说："我非当个特别人不可！"伙伴们瞅瞅我，也不知我说的是哪里的话？等到我三十八岁那年守坟，就对女人说："今后我不能再为你们过家了"，守坟期满，我就以劝善立学为天职，直到现在。

○锦西县孟家屯修孟母庙，工程浩大，竣工时我去参观，遇著孟母庙管事的孟老峰，我深深地给他作个揖，他不理我，向他讲话，他不答言。走出孟母庙我便立志说："可见你们老孟家出圣人，你就那么自大！我们老王家就不许出圣人吗？找非立志学圣人不可！"旁边有人讥笑我说："你能赶上吗？"我说："赶不上也追他几步！"

○我听人讲《中庸》上说："夫孝者善继人之志，善述人之事"，那是照自己先人说的话，我看也可以推开来讲，我听人讲"羊角哀舍命全交"的故事，我就继羊角哀的志，去救杨柏善人，我也就述了羊角哀的事。我这样做，也就由愚变明了。圣贤的志，谁不可以继呢？继哪位圣贤的志，不是"孝子"呢？

○当今之世，诸天神明，全在人间，可并没有投生落凡。夺谁的志，谁的灵光就来；学哪位神明，哪位神明的灵就到；学哪位圣贤，哪位圣贤的灵就来。遇著什么事，就学什么人，象摘花似的，搞一个做一个。孟子说："人皆可以为尧舜"，就是叫人夺志。平常人要不夺古人的志，终久是个平常人。

王凤仪（1864—1937），字履堂，奉天朝阳人，道德会创始人。文本录自佛教导航（fjdh.cn），郑子东编辑。

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