不力行，但学文，长浮华，成何人。
但力行，不学文，任己见，昧理真。
读书法，有三到，心眼口，信皆要。
方读此，勿慕彼，此未终，彼勿起。
宽为限，紧用功，工夫到，滞塞通。
心有疑，随札记，就人问，求确义。
房室清，墙壁净，几案洁，笔砚正。
墨磨偏，心不端，字不敬，心先病。
列典籍，有定处，读看毕，还原处。
虽有急，卷束齐，有缺坏，就补之。
非圣书，屏不视，蔽聪明，坏心志。
勿自暴，勿自弃，圣与贤，可驯致。

前面说到书籍是前人智慧和经验的结晶，读书可使人受益良多；那是指读好书、圣贤书。若读的是一些绯闻绮语，奇谭杂论，那就于身心无益，甚至于有损；至若鼓吹鬼怪、暴力、乱伦、或神道邪魔之说，则其害人又更深了！所以虽说「开卷有益」，要读的是正当的书；若读了不正当的书，思想受其影响，所见所闻也就会产生偏差。好像人戴了有色眼镜，搪着耳塞，怎能期望他耳聪目明而见闻真确呢？

Earlier, I talked about how books are the quintessence of wisdom and experience of those who came before us. Reading benefits people immensely, provided they read the good literature of sages and worthies. Gossip columns, sensational magazines, romance novels, horror stories and other such reading material may be not only useless, but harmful. Literature that promotes the eerie, the violent, the immoral, or the bizarre in the realm of the supernatural may damage people even more seriously! Therefore, although "It’s beneficial to open up a book," you must peruse appropriate books. If you read indecent books, your thinking will be affected; everything that you perceive and hear will be slightly off. How can you expect people who wear dark glasses and plug their ears to hear well, see clearly, and perceive accurately? 

心思主宰人的意志，意志影响人的行为；人之可以为圣贤，就因为立志做圣贤。孔子曾引「堂棣」这首诗为比喻，诗上说﹕「堂棣的花，在风里摇曳生姿。我怎会不想摘取这朵好花呢？可是实在是距离太远了！」孔子就批评说﹕「那根本是没真正想得到！否则哪里会太远？」

Thinking controls people’s consciousness, and consciousness affects people’s behavior. The reason that people can be sages is because they resolve to become sages. Confucius once made a reference to the poem "Wild Plums" as an analogy .The poem goes, "The pretty flowers of the wild plums sway gently in the breeze; how can I not think about picking such a fine blossom? But it’s simply too far!" Confucius criticized, "They never really wanted it; otherwise it could not be too far!" 

所以说，思想是行动的起源。心为人之主，志是心所之。肯发圣贤心，立圣贤志，就往圣贤道上迈出了第一步；读圣贤书，做圣贤事，便是接续下来要走的步伐。虽说圣贤道上是「任重道远」，只要有坚固志，又何重难担？又何远弗届？

Hence, thinking motivates action. The mind of a person is his master. Aspiration directs the mind. If you make the resolve to become a sage and establish the goals of sages, you have taken the first step on the road to sagehood. The next steps would be to read the books of sages and do the deeds of sages. Although being a sage is a major responsibility and the road to it is long, how can the burden be too heavy to shoulder if your resolve is firm? How can the destination be too far?

反之，一个人的心志，若因读坏书而丧乱腐坏，他行为的方向就会偏差，又能有什么好的成就？小者，不能自立自主，成个拖累家庭，妨碍社会的寄生虫；甚焉者，害人误己，成了祸害家国，遗患世界的害！

Conversely, reading indecent works may wreck and crush someone’s resolve, so that one’s sense of direction is confused. How can one achieve anything positive in that case? In less serious cases, such individuals become the dregs of society and needy parasites to their families. More seriously, such individuals may injure themselves and mislead others, or even ruin the family, the nation, or the world!

近几年来，世界各地的青少年犯罪率，不但节节上升，甚至把作案的地点，移转到养育他们的家庭里和教育他们的校园内。美国最近的一次校园惨案，就由于杀人再自杀的学生读了坏书，中了纳粹遗毒，而产生对有色人种的仇杀狂。足征坏书对一个人思想的可怕影响，从而因一人而造成对多数人的巨大祸害！

In the last few years, not only has the teenage crime rate risen everywhere in the world, but the crimes have mostly taken place in the homes that nurture and schools that educate the young. The recent unfortunate shooting of students at a school in the United States and the young killers’ own suicide resulted from a poor choice in reading. Upon reading a deplorable book they fell under the lethal Nazi influence and turned into mad killers of non-whites. This exemplifies how unwholesome books can exert a terrifying influence on a person’s thinking, leading to subsequent harm on a massive scale. 

所以说，出版自由的结果，竟是使得不肖之徒滥用了自由；这些人利用刊物，来对世人进行腐化思想和洗脑的恶行，企图招徕更多的徒众，去制造更多的罪恶和恐怖事件。在政治专治的国家，或宗教独霸的黑暗时代，读书没太多选择的自由，很多禁书固然是无益世道人心，倒不一定都是有什么大害的；反而是有很多好书，因不同的政治、宗教立场，而被查禁，让人受益不到。

Thus, freedom of the press is often abused by criminals. Some use publications to corrupt and brainwash people worldwide, hoping to attract more followers and commit more crimes and atrocities. In a political dictatorship or the dark ages of religious monopoly, choices in reading tended to be few and far between. Many censored books did not benefit people, but they were not necessarily extremely harmful either. On the other hand, many good books were censored on the grounds of differing political or religious persuasions, and as a result the people could not benefit from them.

现在宗教自由，政治民主的国度里，言论自由，出版也自由，于是乎百家争鸣，因此也就龙蛇杂陈；若对某些异端邪说作批评，反会被冠以「干涉自由」。于是乎许多标榜怪力乱神的书刊，因其内容的新奇、神秘、诡异，很能吸引一般人，居然畅销书肆间。这类腐化邪恶的书籍，有些人只当做消遣无聊的闲书，纵有什么感觉，也倏忽即过，影响不大；但对于思想不稳定的青少年，或原已有自闭、自残或虐待狂倾向的人而言，看这类书，就无疑在八识田里打了一支安非他命针，会使他们心行都疯狂起来。这暴露了一个事实﹕人类已然被「为恶的自由」所桎梏，逐渐失去了「免于生存于恐惧」的自由。

Now, in a country of religious freedom and democracy, there is freedom of speech and freedom of the press. Everyone tries to have a voice, resulting in a conglomeration of the good, the bad, and the ugly. If you criticize some extremists or evil cults, you may be accused of interfering with freedom. Many improper publications dealing with the occult attract people with their novel, esoteric, or bizarre content. In fact, such books suddenly become bestsellers. Most people read these corrupt and evil books casually just to pass the time; whatever feelings they may have flash by without too much of an effect. However, for psychologically unstable teenagers or those with insular, sadistic or abusive tendencies, this type of literature is a shot of amphetamine in the eighth consciousness that causes mental and behavioral insanity .This reveals the reality: the human race is already shackled by "freedom to do evil", - and is gradually losing the freedom to "live without fear".

我们当好好诱导教育自己的子弟，以有选择读好书的自由，来多读一些有益于世道人心的好书，不但充实了自己，更进而影响社会大众，共同来为世界大同谋求福利。千万不要自己看轻自己，认为登贤作圣于己无份，因而以善小而不为；更不要自己弃绝自己，认为作奸犯科于人无关，因而以恶小而为之。这就没了读书人的本色，也失了读书人的志向！

We should guide and educate our children well so that they have the freedom of reading selectively, reading literature that benefits the world. In that case, we not only develop ourselves, but influence the society-at-large to collectively work toward world peace. Do not neglect to perform small acts of good because you underestimate yourself and think that you cannot be a sage. At the same time, do not casually do even small acts of evil because you have given up on yourself and think that committing crimes won’t affect you. With either of these attitudes, one loses the essence and the resolves of a scholar .

读书人的本色和志向又是什么呢？「宠辱不惊」，是读书人的本色；「为天地立心，为生民立命，为往圣继绝学，为万世开太平」，则是读书人的志向。为什么读书人要立这种志向？因为读书人能立大志、深志、坚固志──立志承续天地古今之绝妙学识，缔造万世百姓之太平福祉，才能实心向学；正如学佛之人必发大愿、深愿、坚固愿──愿生西方，愿度众生，才能一心修行。以这样的志向，来刻苦修学，定力够了，自然能宠辱不惊。

What are the essence and resolves of a scholar? "To remain calm despite affection or humiliation" describes the true character of a scholar. "To resolve one’s mind for the sake of the universe; to arrange one’s life for the sake of the populace; to perpetuate the teachings of sages of the past; to create world peace for the sake of all generations": These are the resolves of a scholar .Why should scholars make these resolves? It is because scholars are capable of great resolves, profound resolves, and steadfast resolves-resolves to perpetuate the incredibly wonderful knowledge of the universe, past and present. If you set out to bring about universal peace and blessings for every generation, you will learn with a sound mind. It is just as Buddhists must make great vows, profound vows, and steadfast vows. If you vow to be reborn in the Western Paradise and to save all living beings, you will cultivate single-mindedly. Studying and practicing with that kind of resolve, you will have enough samadhi to overcome any difficulty, and you will naturally be calm whether you are favored or ostracized.

那么怎样是「宠辱不惊」呢？那就是要有骨气：无论是富裕的享受或高贵的地位，都不能让我们的志趣因而靡烂；无论是贫穷的生活或低贱的职务，都不能让我们的节操有所改变；无论是强权或暴力，都不能让我们的心意为之屈服。多读圣贤书，熏习圣贤德，学习圣贤事；日之月之，年以继之，之死弥他。这样的学习下来，即使尚未臻圣贤之境，圣贤的本色已自然具足，这也就是佛家所说的「常随佛学」之义。

What does it mean "to remain calm despite affection or humiliation"? That means we should have a backbone. We refuse to let our aspirations erode in the face of luxurious riches or honorable position. We refuse to alter our virtuousness when facing a life of poverty or modest duties. We refuse to mentally bow down and submit in the face of oppression or violence. We must read more sagely books, emulate the virtues of sages, and learn the ways of sages. To our dying day, we shall permeate ourselves with their influence. If we study in this fashion, we will naturally possess the character of sages even if we do not reach sagehood. That’s what is meant by the Buddhist phrase, "always following and learning from the Buddhas." 

随佛是要学佛，若只是迷信佛，却自忖无份作佛，便是自绝于佛；这样虽日诵百课，月礼万佛地苦修，终如蒸沙欲成饭，妄想！同样的，若只是崇拜圣贤，却自认不能登贤成圣，便是自弃于圣贤，这样虽十载寒窗，焚膏继晷地苦读，终如蚂蚁啃西瓜皮，无份！所以颜回立志说﹕「舜何人也，予何人也，有为者亦若是。」我们亦当如是效法。

To follow the Buddha is to learn from the Buddha. If you are merely believe blindly in the Buddha and think that you will never become a Buddha, you are cutting yourself off from Buddhahood. You may cultivate arduously, participating in a hundred ceremonies daily, bowing to ten thousand Buddhas monthly, but ultimately you’re simply indulging in an idle dream, as if hoping to make rice by cooking sand! Similarly, if you worship sages and worthy ones, but write yourself off as a potential sage or saint, you are actually deserting the sages and worthy ones. You may study arduously for decades upon decades in miserable conditions, but ultimately you are no better than the ant that gnaws on the watermelon rind, unable to taste the fruit! Hence Yan Hui resolved, "Who were Shun and Yu [ancient sage-emperors]?

话说回来，人皆可为尧舜，众生皆堪作佛；但是佛道长远，却非一蹴可几的。本章所谓「圣与贤，可驯至」，关键在这个「驯」字。驯者，顺也，是顺其自然，不强求的意思；也就是说，不宜贪功速进，否则就欲速不达。虽然说发圣贤心，立圣贤志，已跨出了第一步，也读圣贤书，做圣贤事，走着下一步；但这下一步，却也是无数步，必须循序渐进，不紧不松地用功才行。

In other words, anyone can be Yao or Shun; all living beings can become Buddhas. However, the road to Buddhahood is long; it takes more than a few steps to reach your aim. The key to the sentence "We all can gradually learn to become worthies and sages ourselves" is the word "gradually". "Gradually" means in the natural course of things; there’s nothing forced here. You do not speed forward out of greed for merit, for you would fail to reach your destination due to your eagerness. Although I said that aspiring to sagehood and making the resolves of a sage is the first step, you may also take the next step by reading the books of sages and doing sagely deeds. However, this next step is actually numerous steps. You must take one step at a time, exerting your- self without rushing or dallying.

《菜根谭》有云﹕「绳锯木断，水滴石穿，学道者须加力索；水到渠成，瓜熟蒂落，得道者一任天机。」这是说求学修道，是日积月累的长期用功，宁可笨而实，切勿巧而虚。好比拿绳子锯木头，锯久了，木头还是会被锯断；又好比用水滴滴石头，滴久了，石头还是会被滴穿。用功夫时，要不做用功夫想，才不会心浮气躁；不会心浮气躁，功夫用久自然深。等到机缘成熟，轰然一响，漆桶脱落，正见天心月圆，道自然成；就好比水过自然成河，瓜熟自然蒂落，一切是天机，强求不得，也预算不来。

The Discourse on the Roots of Vegetables states, "Saw the wood with a rope, and the tree will fall. Drip water on a rock, and a hole will form. Students of the Way should apply themselves similarly. When water flows, a brook is formed. When the melon is ripe, the stem breaks off. The achiever of the Way shoulders the secrets of the universe." That is to say, you should work hard for the long term: Study and cultivate day by day and month by month. You would rather be dull and steady than clever and futile. For example, if you tried to saw wood with a piece of rope, you would halve the log after a while. If you tried to pierce a rock with drops of water, you could eventually penetrate the rock. When you are exerting yourself, do not think about your exertion. That way, you will not become restless. Un- perturbed, you will strengthen your skill in the course of time. When the time and conditions are right, the lacquer barrel [i.e. our ignorance] bursts apart with a boom. You will then "see the full moon in the middle of the sky"; you will naturally realize the Way. Just as flowing water naturally forms a stream, when the melon is ripe, it naturally breaks at its stem. Everything is a divine secret; it cannot be obtained by force or predicted.

宋末元兵入侵，文天祥以一文人，却大无畏地散尽家财，组织乡兵来御贼勤王；号召所及，声势日益盛大。转战数年，换了三个君王，他仍是忠勇卫国，累进右丞相、左丞相和信国公。最后兵败被俘，元世祖爱其才，不忍杀他，几度招降，威迫利诱，均不为所动。拘燕三年，誓死不屈，遂被杀。

In the latter part of the Song Dynasty, the kingdom of Yuan invaded. As a scholar, Wen Tianxiang fearlessly expended all of his assets to organize a defense force of guerilla troops to fight against the villain, King Qin. Wherever he went to call on the people, his power and reputation grew. After several years of war, the kingdom had had three emperors, yet Wen continued to defend the nation loyally and bravely. Tireless, he submitted several proposals to Minister Yo, Minister Zuo and National Advisor Xing. Finally, he was defeated and captured. The King of Yuan appreciated Wen’s talent and couldn’t bear to kill him. He tried several times to make Wen surrender, using both threats and bribes, but Wen was not moved. Jailed in the state of Yan for three years, Wen vowed that he would die rather than capitulate. Finally, he was executed. 

文天祥在狱中曾作一首「正气歌」，引古征今，辞情并茂；其末四句言﹕「哲人日已远，典型在宿昔；风檐展书读，古道照颜色。」由起始的正气凛然，到中间的慷慨激昂，复归于沉稳旷达，视死如归；真是道尽读书人本色，展露大丈夫风范！

During his imprisonment, Wen wrote "The Song of Righteousness," which contained historical and contemporary references. Rich in sentiment as well as expression, the last four lines say, "It’s been long since the days of the wise ones. They are role models from the past. Under the awning I read these classics; indeed, the ancient Way illumines the true colors of all." The tone of the Song’s initial section is one of awe-inspiring righteousness; the middle section is impassioned and poignant, while in the end he returns to a firm steadiness and sense of freedom, ready to face death head on. This no doubt illustrates a scholar’s true character and displays a great hero’s ways! 

文天祥死后，在衣带中被发现了一张字条，上面写着﹕「孔曰成仁，孟云取义；唯其义尽，所以仁至。读圣贤书，所学何事？而今而后，庶几无愧矣！」我们读书人，正当「仰天地正气，法古今完人」，于求学修道上，矢勤矢勇，跌倒再爬起；克始克终，精进再精进。果能如此，到临终时，我们必定可以坦荡荡地说﹕「所作已办，庶几无愧！」

After Wen Tianxiang died, a note was found in his belt with the words, "Confucius realized humaneness while Mencius apprehended justness. It is only because one has attained humane- ness that one is replete with justness. What else is there to learn from the books of sages? Henceforth, I have no regrets." We students must "emulate ancient and modern models of perfection, relying on the righteousness of the universe." Whether studying or cultivating, we should always be vigorous and courageous from start to finish, picking ourselves up each time we stumble and fall. If we can do that, we can honestly declare before we die, "I have done everything I wanted to do; I have no regrets!"