The Four Bases of Spiritual Power
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我們最近修學到了「三十七助道品」。對於「八正道」我們已經了解了，人生的道路要如何走？要依照這八種正確的思想，正確的方向。
Of the Thirty-seven Practices to Enlightenment, we already know the Eightfold Noble Path and how we should walk it. There are eight ways to have the right thoughts and the right direction in life.
註：八正道請參考：
- 證嚴上人。三十七道品講義。八正道
- 《靜思晨語。法譬如水》55. 清淨無邪 自利利他
- 《靜思晨語。法譬如水》56. 認清生命價值
- 《靜思晨語。法譬如水》57. 利益人群當清淨
- 《靜思晨語。法譬如水》58. 生善不起惡
- 《靜思晨語。法譬如水》326. 八聖道（一）
- 《靜思晨語。法譬如水》327. 八聖道（二）
四念處更入微，讓我們知道，我們藉這個身體－－身是載道器，你若要修行，就要把握今生，利用此身，「此身不向今生度，更向何時度此身」。
The Fourfold Mindfulness goes even deeper. We should know that the body is only a vessel for spiritual practice. If we want to practice, we should make good use of this life and this body. If we do not transform ourselves in this life, when are we going to do it?
註：四念處請參考：
八正道也好，四念處也好，四正勤，這都在幫助我們，有一個正確的方向，正確的思想。了解我們的身體從何而來，了解人事世相，我們都可以很清楚，很多的無明，何必為了那些無明而計較呢！
The Eightfold Noble Path, the Fourfold Mindfulness and the Four Right Efforts all help us to find the right direction and the correct understanding. They allow us to clearly understand where our bodies came from and to understand the nature of people and things. There is so much ignorance. Why should we get upset due to this ignorance?
註：四正勤請參考：
但是，這樣是不是都不要計較了，什麼事情都不要做了，這樣對嗎？不對，我們仍然要有希望。
But does not getting upset over anything mean that we refrain from taking any actions? Is this right? No, it is not. We still need to have hope.
學佛就是要求正道法
三十七助道品
是佛陀教導的修行法
應以歡喜如意的心
好好把握當下修
To learn Buddhism, one must seek the Right Path. The 37 Practices to Enlightenment are the methods of practice the Buddha taught. One should seize the moment to practice with joy and contentment.
「發心如初，成佛有餘。」當初我們的選擇，我們的希望是什麼？所以人人都應該有希望，所以這個希望就是「欲」。
"Uphold your initial resolve and you can attain Buddhahood." What were our hopes when we made our initial resolve? Everyone should have hope; this hope is our "aspiration".
欲求正道法，希望就是欲，欲就是希望，你的希望若正確，所欲求的也就正確，所以欲求正道法，我們所要求的是正道。不然我們學佛為了什麼呢？
Our aspiration is to pursue the Right Dharma. Having hope is having an aspiration. We should hope for and aspire to the right thing. So, aspire to pursue proper Dharma. What we are seeking is the right Path; otherwise, why bother learning Buddhism or seeking the Path?
學道，學佛就是要求得智慧與解脫。所以欲求正道法，八正道，四念處，四正勤，這都是我們的一條道路，我們要把握當下修。
To learn Buddhism is to seek the right Dharma of the Eightfold Noble Path, Fourfold Mindfulness, and Four Right Efforts. All these are the path we follow. We should seize the moment for spiritual practice.
日常生活中
培養一念寬大的心
遇事以歡喜心面對
就不會有不如意的事
In our daily living, we must cultivate an open heart and mind. When encountering conditions, if we always face them joyfully, nothing will go against our wishes.
再來是「如意莫遲疑」，無論什麼事都應該很歡喜，心寬念純，應該要很用心，所以什麼事都很歡喜。只要你心寬，有什麼事不歡喜呢！即使聽到人家說的話如何，我們也要寬心的思考：「我能夠包容，還感恩因為對方而成就了我達到如何…等等的境界。這樣就可以降伏瞋和諍。」
Next, we must proceed joyfully without hesitation. Whatever you do, be joyful and open-minded. Keep an open heart and pure thoughts. We should be mindful of this. Be happy with everything, no matter what. If our heart is open, what can make us unhappy? No matter what people may say about us, we have to remain broad-minded. We should think, "I can accept this. They are actually helping me accomplish my practice of subduing anger and hatred."
前次的《靜思晨語。法譬如水。三十七助道品 四正勤》不是說過，我們不可有瞋恨心，我們也不必與人爭。不論他說對，說錯，我們應該要發一念－－「互相糾正：歡喜接受，恭喜了！不歡喜接受，感恩啊！」恭喜的是他的觀念，已經改正過來了；他若不肯接受，感恩！他用這樣的態度，我也覺得是警惕我自己。
As we mentioned yesterday, we must not hold hatred in our mind. There is no need for hostile arguments. Whether someone speaks the truth or not, we must be sincere in helping him change. If he is willing to change, we should congratulate him. If not, we should be grateful. We congratulate him because he was able to reform his mentality. If he is unreceptive, then we should be grateful that his attitude serves as a reminder for us to be more aware of our own mindset.
警惕我自己，所以就沒有什麼不如意之處。所以我們若要能夠時時如意，必定要莫遲疑，這是一條正確的道路，最好的教育，我們難道還要遲疑嗎！
So, there is nothing to make us unhappy. Therefore, we should always be joyful and not hesitate. This is the correct path and the best education; is there any reason to hesitate?
所以，各位，每天我們都要提起希望，「欲求正道法，把握當下修，如意莫遲疑」，請大家真的要珍惜，培養一念寬大的心。
So, everyone, we must revive our hope every day. In order to seek right Dharma, we must make good use of the present moment by practicing joyfully and without delay. We all should truly treasure the opportunity to develop our minds.
四如意足:
1.欲如意足
2.精進如意足
3.念如意足
4.思惟如意足
The Four Bases of Spiritual Power:
1. The Power of Aspiration.
2. The Power of Diligence.
3. The Power of Thought.
4. The Power of Contemplation.
所以我們現在再繼續講「三十七助道法」。再來就是「四如意足」。
Now, in our discussion of the 37 Practices, the next is the Four Bases of Spiritual Power, also called the Four Bases of Fulfilling Power.
「如意」就是很歡喜的意思，歡喜什麼呢？歡喜我們進入了這個道，在正確的道路上行走沒有障礙，這叫做如意，無障礙。「足」就是前進，我們很歡喜在道法中，我們還是精進，精進兩足尊。我們要有福慧，福慧好比兩足尊，所以我們向前前進，非常歡喜，一路修行過來都是這麼歡喜，這叫做四如意足。
"Fulfilling" also means joyful. What are we joyful about? We are joyful getting onto the right Path and walking on it without impediment. So fulfilling can also mean without impediment. It gives us the power to move forward. As we walk joyfully on the Dharma path, we diligently seek the two-fold perfection of blessings and wisdom, which are like two feet, allowing us to move joyfully forward in our spiritual practice. Having this joy is important in our practice. These are the Four Bases of Spiritual Power.
註：四如意足請參考：
四如意足之一
欲如意足
所修之法
如願滿足也
The first is the Power of Aspiration "All Dharma practices are fulfilled as one wishes.
什麼使我們不如願?全都是。最毒的敵人就是我們的心態，只要我們自己的心態調理好，周圍都沒有敵人。
What will cause us to be unfulfilled? Our own mindset can be our worst enemy. If we adjust our state of mind, there are no longer any enemies.
所以我們所有的道，想要修的，都知道了，都了解了。這一路過來每一篇的「法譬如水」，從最開始的「法譬如水」，一路走過來，難道不是條條都是法嗎？每一法都是在洗滌我們的心。
We know all the paths and teachings that we want to practice. We understand them. In our practice, we learned that Dharma is like water. Isn't everything a teaching? Every teaching can cleanse our minds.
我們的心都充滿了煩惱，所以佛陀不得不開很多法，經過大德祖師再分析，條條道理分析清楚，我們現在修行就很輕鬆了，很容易了。什麼樣的煩惱，歸納在什麼樣的名相裡，我們現在都知道了。所以既然有這麼多煩惱，這麼多的名相，原來它是這麼容易的事，所以我們要修的不困難，修行不困難，原來這麼容易，所以「如願滿足」。
Our minds are full of afflictions. The Buddha had no choice but to teach many methods. Through the patriarchs' and sages' explications, through their careful analysis, our practice today has become much simpler. The different types of afflictions are categorized according to their characteristics. We now know that even though there are many afflictions with so many names and labels, they are actually quite simple. So our spiritual practice should not be difficult or complicated. It is easy to have "one's wishes fulfilled".
只要你能通徹，有哪一樣不滿足呢！我們都很滿足，這叫做欲如意足。
If you understand this, what can make you feel unsatisfied? When we are very content, we are practicing the Power of Aspiration.
四如意足之二
精進如意足
一心專注
如願滿足也
Next is the Power of Diligence "Being completely focused, everything is fulfilled as one wishes".
修行，我們要一心一志，發願如初。既然修行當初發如此歡喜的心，這麼堅定的志願，我們既然發這念心，我們就是這麼專，很專，一心一志，一路走來讓我們很順利，一直到現在，這不就是如願滿足嗎！
We must practice wholeheartedly while maintaining our initial resolve. When we began practicing, we made our vows with such joy and determination. Since we have these intentions, we have been very focused, dedicated and single-mindedly concentrated on our goal. This has allowed us to proceed smoothly until now. Isn't that the power of fulfilling our wishes?
精進，用什麼方式精進？不是說過了，慈濟人的精進，是把握當下的精進。就如馬來西亞，雖然他們的國教是回教，但是他們還是尊重宗教，所以每年衛塞節，就是佛誕節，他們也列入國慶假日。雖然佛教徒少，但是每年他們也有花車遊街。
As for diligence, how do we remain diligent? Haven't we answered that before? To Tzu Chi volunteers, diligence means making good use of the present time, the way that volunteers in Malaysia do Although Malaysia's national religion is Islam, Malaysians still respect other religions and observe Wesak, the Buddha's birthday, as a national holiday every year. Although there are few Buddhists, they have a parade of flowered floats each year.
雖然遊街距離不遠，但是人若聚集過來，就會造成垃圾問題。過去馬來西亞慈濟人，常常聽師父說：「經者道也，道者路也。」所以他們就知道：「我們的信仰要身體力行。」尤其是我常常說：「來不及了，來不及了。」他們也能體會：「修行要把握當下。」所以他們就想到：「現在的環保問題很大，希望能及時宣導環保。」而且這也是一種修行的方式。
While the distance for the parade is not long, garbage form the crowd is a problem. Of course, Tzu Chi volunteers in Malaysia have often heard me saying, "Sutras are a Path; the Path is to be walked on. Our belief requires us to take action. I often say, "Time is running out!". Practice requires taking action now . the volunteers thought about how garbage poses great environmental problems, so they promoted recycling during the parade. This is also a kind of spiritual practice.
他們覺得即使大家遊行，只是表現出一念敬重的心。所以提前一天，我們的慈濟人和環保志工結合起來，大家趕緊就在周圍一直宣導，垃圾不要隨手丟。如果有垃圾，你們就趕快丟在垃圾分類的地點。
Participating in the parade is an expression of reverence. Starting the day before the parade, Tzu Chi volunteers teamed up to promote environmental protection and educate the people who lived in the area "Do not throw your garbage everywhere. You can dispose of it at designated garbage stations".
今年馬來西亞的佛誕節，是照佛曆，剛好是五月一日，所以他們在這一天，從下午五點開始，在六公里的地方，五百公尺一個點，趕緊安置好，趕緊去宣導，大家之後就開始集合。他們就是站在那裡負責，這個東西要放這裡，那個東西要放那裡，其他人就去跟著，和（遊行）隊伍合起來走在最後面。
This year, Malaysia celebrated Buddha's birthday on May 1st. so, on that day, starting at 5pm, they set up stations every 500 meters along the 6.5km route to encourage people to recycle. Then they assembled, manned the stations and told people, "Put this here; those over there". Other volunteers walked the parade route.
花車向前進行，人群在後面隨行，慈濟人就殿後在最後面，他們一邊走，以虔誠的心敬佛，人人都以很虔誠的心，恭敬隨行。但是眼觀八方，有人又丟下去了，在地上，趕快彎下腰去；就像在禮佛，他們去撿起人家丟下的垃圾。所以慈濟人總是以感恩心，虔誠感恩－－「他們讓我有機會再禮佛一次。」所以用虔誠感恩的心，把垃圾撿起來。
As the processions of cars moved forward, a crowd of people followed after, while Tzu Chi volunteers brought up the rear, staying at the very end. As they walked along, they sincerely paid respect to the Buddha and, with a sense of devotion, the volunteers carefully looked for garbage that had been thrown on the ground. They would bend down, as if bowing to the Buddha, to pick up other people's garbage. These Tzu Chi volunteers maintained a sense of gratitude and devotion, saying, "It gives us one more chance to bow to the Buddha'. They picked up the garage with dedication and gratitude.
有的居民，在街道旁站著看人遊行，看到這群慈濟人無怨無尤，面帶笑容，那麼虔誠在撿垃圾。但是也看到還是一樣有人在丟垃圾，所以有的人看不下去了，所以連街道旁看遊行的人，他們也靠過來了，一樣和我們一起去撿。
Watching the parade, some residents saw how Tzu Chi volunteers picked up the garbage without complaint, but with dedication and smiles. Still, some people littered. The bystanders could not watch anymore and joined our volunteers in picking up the garbage.
用虔誠的心在做，我們也度了人，不然那些人只是站在路旁，看你們這些佛教徒在遊街，花車，只是這樣看著。但是我們身體力行，自然感動人，連路邊圍觀的人，也會靠過來幫忙撿，看，這就是精進，就是精進如意足。
When we are reverent in our hearts, we can transform others with our actions. Otherwise, those people would just stand there and watch these Buddhists in their parade. When volunteers put the teachings into action, naturally others were moved to take action and to help pick up the garbage. This is what diligence should be. This is the Power of Diligence.
一步一步向前走，做得很歡喜，撿得很歡喜，如願滿足，這是不是也很歡喜，很如意，這就是精進，也是欲如意足。
Going forward step after step, they were happy as they worked, happy as they picked up garbage. They felt very fulfilled. Isn't this very fulfilling and very joyful? This is diligence, and also the Power of Aspiration.
四如意足之三
念如意足
所修之法
記憶不忘
再來第三就是「念如意足」。我們的心念，所修的法，記憶不忘；一句話我們若能記在心裡，法不必多，能够好好記住一句，我們就受用不盡。我不是常常說：「我的師父才給我六個字而已『為佛教，為眾生』，我這一生受用不盡。」
Third is the Power of Thought "The practiced Dharma will not be forgotten".. if we could really memorize just one teaching, just remember one well, it would benefit us our whole life. I often say that my master only gave me six words, "for Buddha's teachings, for sentient beings." which I can use during my entire life.
我怕做不完，真的是做不完，因為「為佛教」，我就要好好修行，我要如何心包太虛，我要如何才能量周沙界，將心拓得很寬。心要寬，我如何才能不退道心呢！我的念要單純，心寬念純才能心包太虛，才能容納天下眾生－－眾生心，眾生相，眾生的習氣，眾生的苦難等等…
What concerns me is that I may not have enough time to fulfill this mission!. To fulfill "for Buddha's teachings," I have to practice diligently. How can I expand my heart to embrace the universe and cover as many worlds as the sands of Ganges? To be broad-minded, my heart must remain open. How do I stop retreating? My thoughts must remain pure and simple. An open heart with pure thoughts can embrace the universe and all sentient beings, with their different mindsets, appearances, habits and forms of suffering.
所以我們若能將當初那一念心，或是聽到哪一句話很歡喜，我們應該要常常記住。所以念如意足就是，我們要常常很滿足，我們要身體力行在我們的願。願與力一定要身體力行，這樣如意。
So, always remember your initial aspiration, or the joy of listening to a particular teaching. If we can do this, we are practicing the Power of Thought. We should always be content and put our vows into action. Vows must be acted upon and fulfilled.
當初一念一直到現在，所修的法記憶不忘，從最初那一念間，一直到現在都沒有忘記。
From our initial aspiration until now, we remember all the teachings we have practiced. We have not forgotten anything, even the initial aspiration to practice.
四如意足之四
思惟如意足
心思之法
不令忘失
Fourth is the Power of Contemplation.
第四就是「思惟如意足」。我們要細心思惟，不要粗心大意，我們若粗心大意，我們所思考的不一定很正確。
Fourth is the Power of Contemplation. We must monitor our thoughts and not be careless and absent-minded. If we are careless or absent minded, we may misunderstand many things.
我們若是很平靜時，所想的都對，說出來的也都頭頭是道。我們的心有時若起動念時，即使前面說的話都很有道理，靜靜思惟時都很正確，但是事情發生在我們眼前，我們很快的思惟就會偏差，說出來的話就會錯誤。
When we are calm, we perceive things clearly and speak sensibly. When our mind is preoccupied, though, we do not take the time to consider the truth of what we hear. Things happen quickly; if we react quickly without thinking, we may end up saying the wrong thing.
所以我們要常常保持心很冷靜，保持我們那念真正無偏差的思惟。所以「心思之法，不令忘失」。
That is why we have to stay calm and composed, and remain unbiased and clear in our thinking. Then, "all Dharma in the mind will not be lost"
在孔夫子的時代，有一段時間他被困在陳蔡，在兩國之間被圍困在那裡，七天無米下肚，一粒都沒有，沒得吃。他的弟子中，子貢想盡辦法突出重圍，他用自己的東西去換。因為子貢在孔子的弟子群中，他最有錢，他隨身什麼東西拿出來，都很值錢。所以他突圍了，想辦法逃出去，他去向農夫，用他身上的東西，換了一包米回來，換回來了。
When Confucius was alive he was once besieged between the countries of Chen and Cai and had not eaten a single grain of rice for seven days. He had nothing to eat Zi-Gong, one of his students, who was the wealthiest of his students, tried to find a way out. He thought to make use of his possessions, all of which were very valuable. He found a way out and met a farmer with whom he bartered for a bag of rice.
子路，顏回趕快把米接過來，子路趕快生火，顏淵就趕快洗米煮飯。子路做事比較莾撞，米飯出爐時，結果灰燼，黑的灰燼，炭灰掉在飯上，米飯有一撮被炭灰污染了；顏回覺得飯裡面，摻雜了這種炭灰髒東西，要丟掉可惜，若將整鍋飯端出去天很不敬，所以他就把污染的飯，他隨手挑起來吃下去。
When he came back, he handed the rice to Zi-Lu and Yan-Hui. Zu-Lu started a fire and Yan-Hui prepared the rice for cooking. Zi-Lu was a bit clumsy. When the rice was about done, he knocked ash and charcoal on the rice, so it became partly contaminated. Yan-Hui felt that it would be a pity to throw away the rice just because it was dirty. Yet it would be disrespectful to serve it as is. So he picked out the contaminated rice and ate it.
這時子貢剛好看見了，很不高興，就去對孔子說「顏回，他，大眾的東西大家還沒吃，他就先吃了」。孔子說：「雖然你親眼看見，但是我不相信，我不相信顏回是這樣的人，我來問。」
Seeing this, Zi-Gong became very upset and complained to Confucius, "The rice is for everyone. But Yen-Hui ate before everyone". Confucius said, "Even though you saw it yourself. I doubt very much this is the case. I don't think Yan-Hui is such a person. Let me find out".
孔子的智慧，他就叫顏淵來了，他就說：「我昨晚做了一個夢，夢見仙人好像不知道，要對我表達什麼事情，我想飯煮好了，趕緊拿來拜祭一下。」顏回就回答孔子：「我在煮飯時，這鍋飯被污染了，要丟掉很可惜，所以將污染的部分，我先吃了。所以這鍋飯不能拜祭，這樣就不敬了。」
With his wisdom, Confucius called Yan-Hui over and said, "I had a dream last night. In the dream, I met a divine being trying to show me something. Exactly what, I don't know. Since the rice is cooked, please bring forth the rice to make an offering". Yan-Hui answered, "The rice, while being cooked, became contaminated. It would be a pity to throw it away. So I ate the part that was contaminated. This rice cannot be used as an offering. To do so would be disrespectful".
經過顏回這麼回答，孔夫子看看這些弟子，說：「這樣清楚嗎？不要有誤會，即便是親眼看到的，也不一定是真實的事。」
After listening to Yan-Hui's answer, Confucius looked at his students and said, "isn't it clear now? Do not be misled, even what you see with your own eyes may not necessarily be true".
各位，我們大家在學佛，真的要有這分智慧，思想要正確，不要被景象轉移了我們的心，所以思惟要正確，時時，要多用心！
Everyone, as we learn Buddhism, we really need to have wisdom. Our thinking must be correct. We must not be led astray by what we see. So, our thinking must be correct. Please, always be mindful.
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