自《了凡四訓》在明代問世以來，已成為中國民間廣為流傳的勸世善書；其「命」論融合儒釋兩家對命運與修養工夫的相關論述，並藉由了凡先生自身之改過向善，進而改命造命之真實生命歷程；揭示改過修善、積善修德之理，由此示後人發憤向善、信受佛法。 一般皆以《了凡四訓》融通儒釋道三家思想，本文則以為《了凡四訓》所揭示修善績德之理，大體上實集儒釋兩家之修養工夫內涵；一方面調和儒釋兩家出世入世之矛盾與緊張，另一方面也也為佛門接引初機之佈教寶典。

Since the “Four Principles of Liao-Fan” came into existence in the Ming Dynasty, it has become a widely disseminated book of admonitions. This discourse on life blends the related discourse of Buddhism and Confucianism, and creates a real life process that involves one’s change for good, becoming able to change and create life. It shows the basis for correlation, being good and accumulating virtues. This is used to inspire people to be good and accept Buddhism. Generally it is thought that “Four Principles of Liao-Fan” incorporates the three schools of Confucianism, Buddhism, and Taoism; this essay believes the principle of being good and accumulating virtue in “Four Principles of Liao-Fan” to be a combination of the cultivation of Confucianism and Buddhism: on one hand it neutralizes the paradoxes and tensions between the worldliness of Confucianism and the otherworldliness of Buddhism, and on the other hand it is a classic for allowing people to come into contact with Buddhism.