Liao Fan’s Four Lessons embodies profound teachings on self-cultivation, moral governance, and virtuous conduct. It is not only the classic work of China’s traditional family instruction culture, but also one of the most representative virtue-cultivation books since Ming and Qing dynasties. In 1821, the British missionary William Milne published a translated excerpt of “The Study of Destiny” in Indo-Chinese Gleaner, marking the beginning of the text’s transmission to the West. Since the 20th century, English translations of Liao Fan’s Four Lessons have multiplied and diversified. Among these, the oral translation by Huang Zhihai and the annotated version by Master Chin Kung highlight the characteristics of Buddhist interpretation, while the translation by Lai Chiu-Nan adopts a more colloquial style to better align with Western readers’ cognitive habits. Domestically, He Yaqin’s bilingual edition accurately preserves elements of institutional culture through transliteration and annotation. A review of the international dissemination of Liao Fan’s Four Lessons reveals that domestic research began at the end of the 20th century, primarily focusing on the analysis of ethical ideas, while studies on translation and introduction remain relatively limited. Overseas, since the 1960s, scholars such as Liu Ts’ un-yan and Cynthia Brokaw have approached the text from the perspective of family instruction history, while independent researchers like Bill Bodri have attempted to engage in cross-cultural dialogue between the concept of “changing one’s fate” and Western thought. This study argues that the English translation of moral and cultural classics such as Liao Fan’s Four Lessons should be grounded in the principle of “cultural self-awareness”, striving to balance readability and authenticity within the framework of “cultural fidelity”. It also cautions against the risk of cultural distortion caused by interpreting Chinese concepts through Western paradigms. Future research should deepen the exploration of translation and introduction strategies for moral texts and establish a systematic dissemination framework to provide theoretical support for the global promotion of Chinese “goodness culture” and to enhance the effectiveness of cultural communication.