Lecturer: Master Zheng-Yan
Subject: The Four Bases of Spiritual Power (四如意足)
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. 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? 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?
But does not getting upset over anything mean that we refrain from talking any actions? Is this right? No, it is not. We still need to have hope. “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.” 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?
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.
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.
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.”
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. 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? 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.
In our daily living, we must cultivate and open heart and mind. When encountering conditions, if we always face them joyfully, nothing will go against our wishes.
Now, in our discussion of the 37 Practices, the next is the Four Basses of Spiritual Power, also called the Four Bases of Fulfilling Power. “Fulfilling” also means joyful. What are we joyful about? We are joyful for 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.
This 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
The first is the Power of Aspiration. “All Dharma practices are fulfilled as one wishes.”
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. 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. 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.” If you understand this, what can make you feel unsatisfied? When we are very content, we are practicing the Power of Aspiration.
Next is the Power of Diligence. “Being completely focused, everything is fulfilled as one wish.” 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? 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. While the distance for the parade is not long, garbage from 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. 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.” 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.
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. 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.
They bystanders could not watch anymore and joined our volunteers in picking up the garbage. 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. 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.
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.” 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 thought must remain pure and simple. An open heart with pure thoughts can embrace the universe and all sentient beings, with their different mindset, appearances, habits and forms of sufferings.
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. 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.
Fourth is the Power of Contemplation. We must monitor our thoughts and not be careless and absent-mindful. If we are careless or absent minded, we may misunderstand many things. 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. 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.” 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.
When he came back, he handed the rice to Zi-Lu and Yan-Hui. Zi-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. Seeing this, Zi-Gong became very upset and complained to Confucius, “The rice is for everyone. But Yan-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.” 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.”
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.”
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.
(Source: Da Ai TV 靜思晨語 法譬如水)
首頁 
