20150520靜思妙蓮華》真如本性體具萬德 (第569)
（法華經•譬喻品第三）
⊙四如意足：欲如意足、念如意足、進如意足、慧如意足。
⊙欲如意足：修道趣果，欲望增進。
⊙念如意足：念念一心，住於正理。
⊙進如意足：精進直前，功無間斷。
⊙慧如意足：真照離妄，心不散亂。
⊙「又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之。寶繩交絡，垂諸華纓，重敷婉筵，安置丹枕。」《法華經譬喻品第三》
⊙「駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風，又多僕從而侍衛之。」《法華經譬喻品第三》
⊙駕以白牛，膚色充潔：白乃本色，即與真如本性，淨無煩惱漏相應故，體具萬德，煩惱不染，能導引一切種智之車，喻白牛膚色充潔。
⊙形體姝好：喻一切事、物、理之本體。大悲之根本體相，亦謂根本智，依理乃生一切法樂，於諸法皆成無漏功德，如形體姝好。
【證嚴上人開示】
人人都有心願，各人心願各不相同。學佛，人人若沒有願，就不會來選擇學佛，所以，學佛也是我們的心願。所以，「三十七助道品」，要如何讓學佛的人，走入這分菩提道路？裡面就有「四如意足」：
四如意足：
欲如意足
念如意足
進如意足
慧如意足
欲如意足：
修道趣果
欲望增進
「欲如意足」。「欲」就是心願。我們學佛的心願，希望能夠如願、如意，那就是要「修道趣果，欲望增進」。
按照這條菩提道路要好好走，起步是正確，終點就沒差錯，所以我們要修道，向我們的目標走，這叫做「修道趣果」。希望我們能夠精進，不斷增加我們的道心，我們要很精，向前前進，才能夠到達我們的希望 ，就是「欲」，我們若要「欲如意足」，必定要「修道趣果，欲望增進」。
念如意足：
念念一心
住於正理
再來是「念如意足」，就是「念念一心，住於正理」。我們要好好修行，修行的心就是，前念、後念都是同一念心；我們的心就是要「住」，住在這個正理——正確的道理。
我們還要再精進，心是放在同一個地方，就是我們這念心，念念同樣的心，但是必定要精進。「進如意足」。進，就是精進的意思。精進、絲毫都不能偏差，所以要很精、很準確，向前前進，直往我們的目標。「功無間斷」，用功、要用功、不要停歇下來。
進如意足：
精進直前
功無間斷
我們的希望，希望我們修行在菩提道上，我們必定念念要往前，「住於正理」，不斷向前前進，用功不要間斷，這就是我們學佛最重要的。若能夠這樣，就是「慧如意足」，那就是「真照妄念，心不散亂」。
慧如意足：
真照離妄
心不散亂
我們若能夠照這個次序，我們的願望要能夠達到，必定要修道，到達目標，目的地去，這樣我們的願望，就能夠不斷精進，慧命不斷發芽、成長。
就像我們內心真如的光，這個光芒它就能夠照破了妄念，我們的虛妄、煩惱的念，就不會在我們的心裡產生起生。就讓這個妄念離開，心自然就專、就不散亂，這就是智慧。
我們最近一直就是在，希望我們人人要用法、用心。《法華經》已經是，這段時間，這麼長，還是描述著「三界火宅」。長者為了要救孩子，用種種的方式告訴孩子：「這個大宅已經腐敗了，這個大宅年久失修了，這個大宅裡面危險，火已經從四面火開始燒起來了。大家趕緊離開啊！來啊！出來啊！」卻是這群孩子，還是在懵懂中，沉迷貪著在這個大宅裡面好玩。
長者只好告訴大家：「來，來，來，外面有三種車，你們自己來選擇，看你們愛用什麼樣的車，快出來啊！你們若不快出來，就沒有份喔！」大家就往前衝出去。
出去到外面，有三種車，父親就讓他們在那裡選擇，同時向他們鼓勵、介紹：「這是羊車，這是鹿車，這輛就是牛車。羊車、鹿車沒力量，頂多是載一位，這輛牛車可以裝飾很莊嚴。」
又於其上
張設幰蓋
亦以珍奇雜寶
而嚴飾之
寶繩交絡
垂諸華纓
重敷婉筵
安置丹枕
《法華經譬喻品第三》
所以在這段(經)文說，在這輛牛車上，可以「張飾幰蓋」，可以這樣將整個車搭起來，幰蓋、布簾等等，都可以做得很美、很莊嚴，也不只是布簾、窗戶等等，做得很美，還有，有珍奇雜寶，這樣掛得叮叮噹噹，很美。這全都是，就是寶物。
還有「寶繩交絡」，再用繩子，很美的繩子，這都是寶物，這樣用繩子牽，等等，用種種的方式，「垂諸華纓」，還垂放下很多東西，很豪華的裝飾品。又再「重敷婉筵」，還有鋪設的東西，地板等等，椅子很多，還能讓你休息，「安置丹枕」，能讓你休息一下、躺著很舒服。這麼莊嚴的大車，不是你一個人而已，還可以載很多人，有人可作伴，很熱鬧。
所以下面這段(經)文，就這樣說，「駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風，又多僕從而侍衛之。」
駕以白牛
膚色充潔
形體姝好
有大筋力
行步平正
其疾如風
又多僕從而侍衛之
《法華經譬喻品第三》
看，這輛車裝飾得這麼好，要拖這輛車是這隻牛，這隻牛皮膚、色澤，都這麼的淨潔，有充分的力氣，皮膚是這麼漂亮、這麼潔白，「形體姝好」，這隻牛的形體很漂亮，而且有力量，很有力量，看，腳都這麼強壯，筋絡很好，走路是這麼的穩定；「行步平正」，不只是走得很好、很平，而且快、很快，「其疾如風」，很快；車子是很平穩地這樣走，又是很快，而且不只是這輛車，還有很多隨行的人，這樣周圍來侍衛，來保護。這是大白牛車。
駕以白牛
膚色充潔：
白 乃本色
即與真如本性
淨無煩惱漏相應故
體具萬德
煩惱不染
能導引
一切種智之車
喻白牛膚色充潔
這大白牛車，白，這個「白」，就是我們一切色彩的本色。白色的(底色)若出來，我們要用什麼顏色去染都可以。所以說，這個白，白色，那就是一切色的根本，本色，「即與真如本性淨無煩惱漏」。沒有煩惱漏，煩惱就是無明，「漏」就是法受煩惱遮蓋，法無法進入；若是將這個煩惱除掉，沒有無明，自然我們清淨的本性，這個「相」就會出來。所以完全清淨，這叫做白，那就是指我們的真如本性。
所以「體具萬德」，真如的本性這個「體」，那就是本具萬德。複雜的眾生，充滿煩惱、污垢，我們要用什麼方法，去洗滌他心靈煩惱的污垢呢？那就要發揮智慧。「眾生無邊誓願度」，眾生有多少煩惱，我們就要有多少的智慧，隨機應度。你們想，這不就是萬德嗎？
菩薩就是將眾生的煩惱，轉為智慧的法，會更穩定、更健康，慧命健康。因為，他不會受煩惱污染，煩惱也污染不到，這個清淨的本性，所以，他智慧的本性能導引一切，一切種智。這輛車也是譬喻，白牛，牠的這個膚色很白，這輛車是很潔淨，就是譬喻我們真如本性，像這輛車已經莊嚴得很乾淨了，應有盡有。所有的，都已經裝飾得很好，尤其是這個車可以動，向前平穩的腳步行。那就是因為有這隻牛很健壯，那個「形體姝好」，充滿了健康，充滿了色彩，白得這樣乾淨又發亮。
「形體姝好」，譬喻一切事、物、理的本體。那個形體這麼殊勝，很美、形很好，這輛車與這隻牛搭配起來，這樣的造型是很好、很美，這譬喻的是，一切事、物、理的本體。
形體姝好：
喻一切事物理
之本體
大悲之根本體相
亦謂根本智
依理乃生一切法樂
於諸法皆成
無漏功德
如形體姝好
本來一切事、物、理，是合而為一，是本體。但是，我們要用那個「大悲之根本體相」。我們人生在人間，離不開物質；你要給人有這些物質，我們發揮了，人用得著、不欠缺、恰恰好，這也是智慧。
我們的生活，吃得飽就好了，蔬果、青菜、五穀雜糧，剛剛好，供應我們營養足夠了。若是為了吃，這樣很挑剔，而且為了口欲不顧一切，傷害物命、殺害眾生，這個事與物就違背道理。
我們人若能夠，發揮大悲根本的體相，人人本具與天地萬物本來共一體，我們若有智慧，我們就懂得疼惜萬物。不只是有形的東西，(其實)有形的生物、人物、動物都是共為一體，這叫做大悲心。你懂得疼惜他、懂得愛他，也就是「根本智」。這個「大悲之根本體相」，也可以叫做「根本智」，我們真如最根本的智，就是「依理」，我們要依照這個道理，這樣「生一切法樂」，自然我們就會很快樂。
看看現在菲律賓，受到海燕颱風這麼大的破壞，慈濟人克服了很多的困難，很快的時間踏上了，那塊破碎、災後的土地，有一群，如李居士、蔡居士，等等等等，很多人，大家進入裡面，去搶救那塊土地、去膚慰那些生存，而家破人亡、人天兩隔，多少人受盡了苦難，這群菩薩在那裡，在膚慰，幫助他們，為他們啟發希望，身與心的活力，這樣為他們啟發出來。
也不只菲律賓慈濟人，總共有八個國家的慈濟人，不斷接力的愛，在那個地方。這樣每天在電話中、在視訊裡，「辛苦了！」我一定這樣問他們：「辛苦了！」「不會啦，身體是很累，不過心很快樂。因為看到他們的笑容，因為看到他們的生機，一天一天一直生機浮現出來了。」
看，這就是「依理」，依照這個道理。人間菩薩，菩薩「緣苦眾生」，看到苦難眾生得救了，不論我們付出多少的辛苦，總是快樂。
這做了之後，那個心靈的快樂。這就是「根本智」，根本的智慧來自於我們，原來真如的本性，沒有那些煩惱、雜念，我們往前，以菩薩那種清淨無染污、付出無所求的心，這樣去付出。這種大悲根本體相，那就是與天地共一體。
像馬來西亞(慈濟人) ，為了菲律賓(風災)，真的是募心總動員。每一個人站整天，不論是在早市、在街道、在學校、在夜市等等，你所看到的，問他們：「辛苦嗎？」還是臉帶著笑容，就是：「感恩！」只為了，為了什麼呢？因為不願錯過每一個人的善心，這實在是很不容易。
所以，用大悲根本體相，也就是發揮我們的根本智，同時依這個道理生起法樂。這個法樂是在人群中得，「於諸法皆成無漏功德」。不論是眾生，給我們什麼樣的形態，我們都要用感恩。受苦難的人在受苦，我們去付出，我們要感恩。在勸募的人，(遇到)不只是不肯付出，又是這麼冷漠的，我們也要感恩。人生，不論是冷、熱，或是善、惡，都是我們菩薩的道場，所以「於諸法成無漏功德」。
「無漏」就是無煩惱。將這些種種的形態，在事、物、理裡，這一切的生態，養成我們這種無漏的功德。就是一切的一切，法入我們的心，我們就沒有讓它漏失掉，煩惱不會入心，來擾亂我們的真如本性。
這意思就如「形體姝好」。這樣很完整的美，大白牛車，那就是因為，牠有這樣完整的(形體)，這隻白牛很美，這輛車裝飾得很莊嚴，整體的形就是那麼的好，很美、很好。這就是大車，大白牛車的作用，也就是菩薩道，我們的身心境界。
所以我們時間要把握，分秒不斷地過，現在的人間，菩薩道在人群中，要如何發揮？如何利用？請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Virtues of the Four Bases of Fulfilling Power
(真如本性體具萬德)
Date: May.20. 2015
Everyone makes wishes, and everyone’s wishes are different. If we did not wish for anything, we would not choose to learn the Buddha’s Way. So, learning the Buddha’s Way is one of our wishes. The 37 Practices to Enlightenment help Buddhist practitioners step onto the Bodhi-path. Among them are the Four Bases of Fulfilling Power.
The Four Bases of Fulfilling Power: The power of aspiration. The power of thought. The power of diligence. The power of wisdom.
The power of aspiration comes from our wishes. We wish to learn the Buddha’s Way, and I hope that wish all come true and that things will happen the way we want. So, we must “practice the path to obtain the fruits and advance according to our aspirations.” We must earnestly follow the Bodhi-path.
If our first steps are correct, we will arrive precisely at our destination. So, we must practice the path by advancing toward our goal. This is “practicing the path to obtain the fruits.” I hope that we can be diligent and continue to strengthen our spiritual aspirations. We must be focused on always moving forward in order to fulfill our hopes. This is our aspiration. If we want to develop the power of aspiration, we must “practice the path to obtain the fruits and advance according to our aspiration.”
Next is the power of thought. “In every thought we are single-mindedly focused and abide in the true principles.”
We must earnestly engage in spiritual practice. When we do, all our thoughts, thought after thought, will be the same. Our mind must be abiding. It must abide in the true and correct principles. We must also be diligent in focusing our minds in one place. Then our every thought will be consistent. At the same time we must focus on advancing and develop the power of diligence. We need to have this power of diligence; we cannot deviate from our course at all.
So, everything we do must be focused and precise, and move us forward toward our goal. We “put in ceaseless effort.” We must work very hard and not stop even for a moment.
The power of diligence: We continue to diligently advance and put in ceaseless effort.
Our hope is that as we practice the Bodhi-path, our every thought will carry us forward so we can “abide in the true principles”. We must unceasingly advance and never stop our hard work. This is most important for learning the Buddha’s Way. If we can achieve this, we will have the power of wisdom, that is, “We use the truth to illuminate and transcend delusions so our minds will never be scattered.”
If we can follow this sequence, we can fulfill our wish. We must cultivate the path in order to reach our goal. In this way, with our wish, we will continue to practice diligently and our wisdom-life will sprout and grow. It is like the light of True Suchness in our hearts; this ray of light can illuminate and shatter our delusions so that our minds will no longer give rise to delusions and afflictions. When we let our delusions depart, our minds will naturally be focused, not scattered. This is wisdom.
Recently we have been talking about applying the Dharma and being mindful. In discussing the Lotus Sutra, we have spent quite a bit of time describing the burning house of the Three Realms.
In order to save the children, the elder used various methods to tell them that “This house is already deteriorating. It has not been maintained for a long time. It is dangerous to stay inside the house. A fire has begun to burn on all four sides. Everyone, you must leave immediately! Come! Get out!”
But the children were still confused, indulging in and attached to their playthings inside the house.The elder could only tell everyone, “Come out, there are three kinds of cart outside. You can choose whichever one you like. So, come out quickly! If you do not come out right now, you will not get your share.”So, they all rushed outside.
Once outside, they saw the three kinds of carts.Their father allowed them to choose, while encouraging them [to choose a certain one] by the way that he described them.
“This is a sheep-cart”, “This is a deer-cart,” “This is an ox-cart, drawn by an ox. Sheep and deer are not very strong. At most they can transport one person. These ox-carts are decorated magnificently.”
And on top of each a canopy was erected, which was also decorated with various precious jewels.They were crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.
According to this passage, on top of each ox-cart “a canopy [could be] erected”; it could be put up to cover the entire cart.A canopy, drapes, etc., could be made to look beautiful and magnificent.
Not only were the drapes, windows, etc., constructed quite beautifully, there wren many other precious treasures as well.These ornaments would make lovely sounds.All of these things were treasures.
And, carts were “crissossed with jeweled ropes”.Ropes were hung up, very beautiful ropes, that were made out of treasures.They were hung as decorations in many different ways.
The carts were also “draped with flower garlands”.Many extravagant decorations were draped [over] the carts.
Furthermore, they were “spread with elegant mats”.
Coverings were placed on the floor, the chairs and so on, so people could rest.They were “set with scarlet pillows,” which allowed people to rest comfortably.
[The elder explained that] such a magnificent cart does not only transport one person, but can carry many people.
When you have company, things are more lively.
The next sutra passage explains that, “Pulling these carts were white oxen, their skin completely clean, their figure pleasing, their body powerful. They walked straight and smoothly and swiftly like the wind. And there were many attendants guarding each.”
See, these carts were decorated so wonderfully and pulling each of them was an ox.The ox had glistening skin that was clean and pure and was full of strength.His coat was so bright, so clean and white.Then “their figure pleasing” means the shape of the ox was very beautiful.
Furthermore, he was very strong.
See, his legs were powerful and his tendons and muscles well-formed.The ox could walk so steadily.“They walked straight and smoothly.”
Not only did he walk straight and smoothly, but also very quickly, “swiftly like the wind”.This cart traveled so steadily and quickly as well.Moreover, this cart did not travel alone, but with a procession of many followers, surrounding the vehicle to guard and protect it.This is the cart drawn by a great white ox.
Pulling these carts were white oxen, their skin completely clean:White is the fundamental color.It corresponds to our intrinsic nature, pure, with no leaks of afflictions.
It is essentially replete with myriad virtues, undefiled by afflictions and can lead people to all-encompassing wisdom.It is likened to a white ox with perfect skin.
This cart is drawn by a great white ox.White is the fundamental color of all colors. If we start with white [paper], we can put any color we want on top of it. This is why we say that white is the foundation for all colors; it is the fundamental color. “It corresponds to our intrinsic nature, pure, with no leaks of afflictions”. What are leaks of afflictions? Afflictions are ignorance. Leaks are when a layer of afflictions prevent the Dharma from entering [the mind]. If we can eliminate our afflictions and be free of ignorance, then the appearance of our pure intrinsic nature will manifest.
It will be seen as completely clean and pure, so it is “white”. This is our intrinsic nature of True Suchness. “It is essentially replete with myriad virtues”. The essence of our intrinsic nature is that it contains a myriad of virtues. Sentient beings are complicated, filled with afflictions and impurities. What methods can we use to wash away the impurities and afflictions from their minds? To do this, we must exercise our wisdom.
“I vow to deliver countless sentient beings”. However many afflictions they have, we need the corresponding amount of wisdom to deliver them according to conditions. Think about it, isn’t this having myriad virtues? Bodhisattvas can turn sentient beings’ afflictions into wisdom so that their wisdom-life becomes healthier and stronger. This is because they are not defiled by afflictions. Because the afflictions [of others] do not contaminate their pure intrinsic nature, they can guide others to all-encompassing wisdom.
This great cart is also an analogy. The skin of the ox [pulling it] was very white, and the cart was also very clean. These are analogies for our nature of True Suchness. This cart was very magnificent and clean, and had everything needed. It was decorated beautifully in all respects. This cart, in particular, could move very steadily. This is because the ox was very sturdy, “[his] figure pleasing”. He was full of health and vigor. The whiteness of his coat was clean and radiant.
“Their figures pleasing” is an analogy for the essence of all matters, objects and principles. The physical appearance of the ox is exceptional. He has a beautiful and pleasing form. When this cart is paired with the oxen, they look wonderful and beautiful together. This is an analogy for the essence of all matters, objects and principles.
“Their figures pleasing: This is an analogy for the essence of all matters, objects and principles. The fundamental essence of compassion is fundamental wisdom. Dharma-joy arises when we rely on principles. With the Dharma, we can achieve all flawless merits and virtues. This is like having a figure that is pleasing.
Originally, all matters, objects and principles were one and shared the same essence. However, we need to make use of our fundamental essence of compassion. Material goods are essential to our lives. We must give people these essential goods. If we are able to give exactly what they need, so they lack nothing, just the right amount, that is wisdom. In life, if we have enough to eat, that is sufficient. The right amount of fruits, vegetables and grains will satisfy our nutritional requirements. If we are picky about what we eat, if, to satisfy our cravings, we disregard everything and harm the [natural world] or kill living beings, our actions go against true principles.
If we are able to exercise the fundamental essence of compassion, we will know we are inherently one with all things. If we are wise, we will cherish all things, and not just tangible objects. [indeed,] all living beings, humans and animals, are one. [This understanding] comes from great compassion. Treasuring and loving everything is fundamental wisdom.
The “fundamental essence of compassion” is also called “fundamental wisdom”. The most fundamental wisdom of our nature of True Suchness is to “rely on principles”. When we follow the principles. “Dharma-joy will arise”. Then we will naturally be very happy. Look at the Philippines after the devastation of Typhoon Haiyan. Volunteers were able to overcome many difficulties to quickly come to this disaster-stricken land. A group, including [Alfredo] Li and [Manuel] Siao and many others, went to provide disaster relief and to comfort the survivors, [especially] those who had lost their loved ones. Many people faced tremendous suffering,and this group of Bodhisattvas were there to comfort,help and inspir hope in them.They also helped tp renew their physical mental vitality.
Not all of the volunteers were from the Philippines; there were volunteers from eight countries in all running an endless relay of love to that place.
Every day, both by phone and by video, I asked them, “Is it tiring work?” Or I would say, “You must be tired!” “No, we aren’t. Our bodies are weary, but our heart are happy” “This is because we can see their smiles and their vitality emerge and then grow day by day.” See, this comes from relying on the principles. Following the principles, Bodhisattvas have arisen because of suffering sentient beings. When we see that their suffering is relived, not matter how hard we have worked to help them, we feel happy. When we do these things, we feel happy; this is fundamental wisdom.
Fundamental wisdom comes from our nature of True Suchness, which is free of afflictions and discursive thoughts. If we advance with the Bodhisattva-mind, which is pure and undefiled, and give to others without expectations, that is the fundamental essence of compassion. We are one with the heavens and earth. When Tzu Chi volunteers in Malaysia heard about the disaster in the Philippines, they truly mobilized everyone
Everyone stood there the whole day, in the morning markets, on the street, at schools, in the night markets, etc. Seeing all this, if you asked them, “Are you tired?” with a smile, they would say, “I’m grateful”. And why were they doing this? Because they wanted to give everyone a chance to manifest their goodness. Indeed, they are remarkable!
They use the fundamental essence of compassion, which means they exercise fundamental wisdom, while at the same time relying on the principles to give rise to Dharma-joy; this Dharma-joy can only be found among people.
“And with the Dharma, we can achieve all flawless merits and virtues”. No matter what kind of people we encounter, we must be grateful to them. When we meet people who are suffering, we must be grateful for the opportunity to give. In asking for donations, when we meet those who not only refuse to give, but also treat us coldly, we should still feel grateful. Whether people are warm or cold, kind or vicious, they are our Bodhisattva training ground.
“And with the Dharma, we can achieve all flawless merits and virtues”“Flawless” means without afflictions. We use the various things we see, the ways matters, objects and principles manifest, to develop flawless merits and virtues. When we take all the Dharma to heart, When we take all the Dharma to heart, we must not let any of it leak out. Then afflictions will not enter our minds to disturb our nature of True Suchness. This is like having a figure that is pleasing, a thoroughly beautiful cart drawn by a white ox. Because of his flawless body, this white ox is very beautiful. The cart is also decorated magnificently. The whole effect is wonderful, very beautiful. This is the function of the cart drawn by a great white ox; it represents the Bodhisattva-path and the state fo our body and mind. So, we must seize every moment; time is continuously passing. We must find a way to live out and practice the Bodhisattva-path among people in this world. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙四如意足：欲如意足、念如意足、進如意足、慧如意足。
⊙欲如意足：修道趣果，欲望增進。
⊙念如意足：念念一心，住於正理。
⊙進如意足：精進直前，功無間斷。
⊙慧如意足：真照離妄，心不散亂。
⊙「又於其上張設幰蓋，亦以珍奇雜寶而嚴飾之。寶繩交絡，垂諸華纓，重敷婉筵，安置丹枕。」《法華經譬喻品第三》
⊙「駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風，又多僕從而侍衛之。」《法華經譬喻品第三》
⊙駕以白牛，膚色充潔：白乃本色，即與真如本性，淨無煩惱漏相應故，體具萬德，煩惱不染，能導引一切種智之車，喻白牛膚色充潔。
⊙形體姝好：喻一切事、物、理之本體。大悲之根本體相，亦謂根本智，依理乃生一切法樂，於諸法皆成無漏功德，如形體姝好。
【證嚴上人開示】
人人都有心願，各人心願各不相同。學佛，人人若沒有願，就不會來選擇學佛，所以，學佛也是我們的心願。所以，「三十七助道品」，要如何讓學佛的人，走入這分菩提道路？裡面就有「四如意足」：
四如意足：
欲如意足
念如意足
進如意足
慧如意足
欲如意足：
修道趣果
欲望增進
「欲如意足」。「欲」就是心願。我們學佛的心願，希望能夠如願、如意，那就是要「修道趣果，欲望增進」。
按照這條菩提道路要好好走，起步是正確，終點就沒差錯，所以我們要修道，向我們的目標走，這叫做「修道趣果」。希望我們能夠精進，不斷增加我們的道心，我們要很精，向前前進，才能夠到達我們的希望 ，就是「欲」，我們若要「欲如意足」，必定要「修道趣果，欲望增進」。
念如意足：
念念一心
住於正理
再來是「念如意足」，就是「念念一心，住於正理」。我們要好好修行，修行的心就是，前念、後念都是同一念心；我們的心就是要「住」，住在這個正理——正確的道理。
我們還要再精進，心是放在同一個地方，就是我們這念心，念念同樣的心，但是必定要精進。「進如意足」。進，就是精進的意思。精進、絲毫都不能偏差，所以要很精、很準確，向前前進，直往我們的目標。「功無間斷」，用功、要用功、不要停歇下來。
進如意足：
精進直前
功無間斷
我們的希望，希望我們修行在菩提道上，我們必定念念要往前，「住於正理」，不斷向前前進，用功不要間斷，這就是我們學佛最重要的。若能夠這樣，就是「慧如意足」，那就是「真照妄念，心不散亂」。
慧如意足：
真照離妄
心不散亂
我們若能夠照這個次序，我們的願望要能夠達到，必定要修道，到達目標，目的地去，這樣我們的願望，就能夠不斷精進，慧命不斷發芽、成長。
就像我們內心真如的光，這個光芒它就能夠照破了妄念，我們的虛妄、煩惱的念，就不會在我們的心裡產生起生。就讓這個妄念離開，心自然就專、就不散亂，這就是智慧。
我們最近一直就是在，希望我們人人要用法、用心。《法華經》已經是，這段時間，這麼長，還是描述著「三界火宅」。長者為了要救孩子，用種種的方式告訴孩子：「這個大宅已經腐敗了，這個大宅年久失修了，這個大宅裡面危險，火已經從四面火開始燒起來了。大家趕緊離開啊！來啊！出來啊！」卻是這群孩子，還是在懵懂中，沉迷貪著在這個大宅裡面好玩。
長者只好告訴大家：「來，來，來，外面有三種車，你們自己來選擇，看你們愛用什麼樣的車，快出來啊！你們若不快出來，就沒有份喔！」大家就往前衝出去。
出去到外面，有三種車，父親就讓他們在那裡選擇，同時向他們鼓勵、介紹：「這是羊車，這是鹿車，這輛就是牛車。羊車、鹿車沒力量，頂多是載一位，這輛牛車可以裝飾很莊嚴。」
又於其上
張設幰蓋
亦以珍奇雜寶
而嚴飾之
寶繩交絡
垂諸華纓
重敷婉筵
安置丹枕
《法華經譬喻品第三》
所以在這段(經)文說，在這輛牛車上，可以「張飾幰蓋」，可以這樣將整個車搭起來，幰蓋、布簾等等，都可以做得很美、很莊嚴，也不只是布簾、窗戶等等，做得很美，還有，有珍奇雜寶，這樣掛得叮叮噹噹，很美。這全都是，就是寶物。
還有「寶繩交絡」，再用繩子，很美的繩子，這都是寶物，這樣用繩子牽，等等，用種種的方式，「垂諸華纓」，還垂放下很多東西，很豪華的裝飾品。又再「重敷婉筵」，還有鋪設的東西，地板等等，椅子很多，還能讓你休息，「安置丹枕」，能讓你休息一下、躺著很舒服。這麼莊嚴的大車，不是你一個人而已，還可以載很多人，有人可作伴，很熱鬧。
所以下面這段(經)文，就這樣說，「駕以白牛，膚色充潔，形體姝好，有大筋力，行步平正，其疾如風，又多僕從而侍衛之。」
駕以白牛
膚色充潔
形體姝好
有大筋力
行步平正
其疾如風
又多僕從而侍衛之
《法華經譬喻品第三》
看，這輛車裝飾得這麼好，要拖這輛車是這隻牛，這隻牛皮膚、色澤，都這麼的淨潔，有充分的力氣，皮膚是這麼漂亮、這麼潔白，「形體姝好」，這隻牛的形體很漂亮，而且有力量，很有力量，看，腳都這麼強壯，筋絡很好，走路是這麼的穩定；「行步平正」，不只是走得很好、很平，而且快、很快，「其疾如風」，很快；車子是很平穩地這樣走，又是很快，而且不只是這輛車，還有很多隨行的人，這樣周圍來侍衛，來保護。這是大白牛車。
駕以白牛
膚色充潔：
白 乃本色
即與真如本性
淨無煩惱漏相應故
體具萬德
煩惱不染
能導引
一切種智之車
喻白牛膚色充潔
這大白牛車，白，這個「白」，就是我們一切色彩的本色。白色的(底色)若出來，我們要用什麼顏色去染都可以。所以說，這個白，白色，那就是一切色的根本，本色，「即與真如本性淨無煩惱漏」。沒有煩惱漏，煩惱就是無明，「漏」就是法受煩惱遮蓋，法無法進入；若是將這個煩惱除掉，沒有無明，自然我們清淨的本性，這個「相」就會出來。所以完全清淨，這叫做白，那就是指我們的真如本性。
所以「體具萬德」，真如的本性這個「體」，那就是本具萬德。複雜的眾生，充滿煩惱、污垢，我們要用什麼方法，去洗滌他心靈煩惱的污垢呢？那就要發揮智慧。「眾生無邊誓願度」，眾生有多少煩惱，我們就要有多少的智慧，隨機應度。你們想，這不就是萬德嗎？
菩薩就是將眾生的煩惱，轉為智慧的法，會更穩定、更健康，慧命健康。因為，他不會受煩惱污染，煩惱也污染不到，這個清淨的本性，所以，他智慧的本性能導引一切，一切種智。這輛車也是譬喻，白牛，牠的這個膚色很白，這輛車是很潔淨，就是譬喻我們真如本性，像這輛車已經莊嚴得很乾淨了，應有盡有。所有的，都已經裝飾得很好，尤其是這個車可以動，向前平穩的腳步行。那就是因為有這隻牛很健壯，那個「形體姝好」，充滿了健康，充滿了色彩，白得這樣乾淨又發亮。
「形體姝好」，譬喻一切事、物、理的本體。那個形體這麼殊勝，很美、形很好，這輛車與這隻牛搭配起來，這樣的造型是很好、很美，這譬喻的是，一切事、物、理的本體。
形體姝好：
喻一切事物理
之本體
大悲之根本體相
亦謂根本智
依理乃生一切法樂
於諸法皆成
無漏功德
如形體姝好
本來一切事、物、理，是合而為一，是本體。但是，我們要用那個「大悲之根本體相」。我們人生在人間，離不開物質；你要給人有這些物質，我們發揮了，人用得著、不欠缺、恰恰好，這也是智慧。
我們的生活，吃得飽就好了，蔬果、青菜、五穀雜糧，剛剛好，供應我們營養足夠了。若是為了吃，這樣很挑剔，而且為了口欲不顧一切，傷害物命、殺害眾生，這個事與物就違背道理。
我們人若能夠，發揮大悲根本的體相，人人本具與天地萬物本來共一體，我們若有智慧，我們就懂得疼惜萬物。不只是有形的東西，(其實)有形的生物、人物、動物都是共為一體，這叫做大悲心。你懂得疼惜他、懂得愛他，也就是「根本智」。這個「大悲之根本體相」，也可以叫做「根本智」，我們真如最根本的智，就是「依理」，我們要依照這個道理，這樣「生一切法樂」，自然我們就會很快樂。
看看現在菲律賓，受到海燕颱風這麼大的破壞，慈濟人克服了很多的困難，很快的時間踏上了，那塊破碎、災後的土地，有一群，如李居士、蔡居士，等等等等，很多人，大家進入裡面，去搶救那塊土地、去膚慰那些生存，而家破人亡、人天兩隔，多少人受盡了苦難，這群菩薩在那裡，在膚慰，幫助他們，為他們啟發希望，身與心的活力，這樣為他們啟發出來。
也不只菲律賓慈濟人，總共有八個國家的慈濟人，不斷接力的愛，在那個地方。這樣每天在電話中、在視訊裡，「辛苦了！」我一定這樣問他們：「辛苦了！」「不會啦，身體是很累，不過心很快樂。因為看到他們的笑容，因為看到他們的生機，一天一天一直生機浮現出來了。」
看，這就是「依理」，依照這個道理。人間菩薩，菩薩「緣苦眾生」，看到苦難眾生得救了，不論我們付出多少的辛苦，總是快樂。
這做了之後，那個心靈的快樂。這就是「根本智」，根本的智慧來自於我們，原來真如的本性，沒有那些煩惱、雜念，我們往前，以菩薩那種清淨無染污、付出無所求的心，這樣去付出。這種大悲根本體相，那就是與天地共一體。
像馬來西亞(慈濟人) ，為了菲律賓(風災)，真的是募心總動員。每一個人站整天，不論是在早市、在街道、在學校、在夜市等等，你所看到的，問他們：「辛苦嗎？」還是臉帶著笑容，就是：「感恩！」只為了，為了什麼呢？因為不願錯過每一個人的善心，這實在是很不容易。
所以，用大悲根本體相，也就是發揮我們的根本智，同時依這個道理生起法樂。這個法樂是在人群中得，「於諸法皆成無漏功德」。不論是眾生，給我們什麼樣的形態，我們都要用感恩。受苦難的人在受苦，我們去付出，我們要感恩。在勸募的人，(遇到)不只是不肯付出，又是這麼冷漠的，我們也要感恩。人生，不論是冷、熱，或是善、惡，都是我們菩薩的道場，所以「於諸法成無漏功德」。
「無漏」就是無煩惱。將這些種種的形態，在事、物、理裡，這一切的生態，養成我們這種無漏的功德。就是一切的一切，法入我們的心，我們就沒有讓它漏失掉，煩惱不會入心，來擾亂我們的真如本性。
這意思就如「形體姝好」。這樣很完整的美，大白牛車，那就是因為，牠有這樣完整的(形體)，這隻白牛很美，這輛車裝飾得很莊嚴，整體的形就是那麼的好，很美、很好。這就是大車，大白牛車的作用，也就是菩薩道，我們的身心境界。
所以我們時間要把握，分秒不斷地過，現在的人間，菩薩道在人群中，要如何發揮？如何利用？請大家時時要多用心。
Explanations by Master Cheng-Yan
Subject: The Virtues of the Four Bases of Fulfilling Power
(真如本性體具萬德)
Date: May.20. 2015
Everyone makes wishes, and everyone’s wishes are different. If we did not wish for anything, we would not choose to learn the Buddha’s Way. So, learning the Buddha’s Way is one of our wishes. The 37 Practices to Enlightenment help Buddhist practitioners step onto the Bodhi-path. Among them are the Four Bases of Fulfilling Power.
The Four Bases of Fulfilling Power: The power of aspiration. The power of thought. The power of diligence. The power of wisdom.
The power of aspiration comes from our wishes. We wish to learn the Buddha’s Way, and I hope that wish all come true and that things will happen the way we want. So, we must “practice the path to obtain the fruits and advance according to our aspirations.” We must earnestly follow the Bodhi-path.
If our first steps are correct, we will arrive precisely at our destination. So, we must practice the path by advancing toward our goal. This is “practicing the path to obtain the fruits.” I hope that we can be diligent and continue to strengthen our spiritual aspirations. We must be focused on always moving forward in order to fulfill our hopes. This is our aspiration. If we want to develop the power of aspiration, we must “practice the path to obtain the fruits and advance according to our aspiration.”
Next is the power of thought. “In every thought we are single-mindedly focused and abide in the true principles.”
We must earnestly engage in spiritual practice. When we do, all our thoughts, thought after thought, will be the same. Our mind must be abiding. It must abide in the true and correct principles. We must also be diligent in focusing our minds in one place. Then our every thought will be consistent. At the same time we must focus on advancing and develop the power of diligence. We need to have this power of diligence; we cannot deviate from our course at all.
So, everything we do must be focused and precise, and move us forward toward our goal. We “put in ceaseless effort.” We must work very hard and not stop even for a moment.
The power of diligence: We continue to diligently advance and put in ceaseless effort.
Our hope is that as we practice the Bodhi-path, our every thought will carry us forward so we can “abide in the true principles”. We must unceasingly advance and never stop our hard work. This is most important for learning the Buddha’s Way. If we can achieve this, we will have the power of wisdom, that is, “We use the truth to illuminate and transcend delusions so our minds will never be scattered.”
If we can follow this sequence, we can fulfill our wish. We must cultivate the path in order to reach our goal. In this way, with our wish, we will continue to practice diligently and our wisdom-life will sprout and grow. It is like the light of True Suchness in our hearts; this ray of light can illuminate and shatter our delusions so that our minds will no longer give rise to delusions and afflictions. When we let our delusions depart, our minds will naturally be focused, not scattered. This is wisdom.
Recently we have been talking about applying the Dharma and being mindful. In discussing the Lotus Sutra, we have spent quite a bit of time describing the burning house of the Three Realms.
In order to save the children, the elder used various methods to tell them that “This house is already deteriorating. It has not been maintained for a long time. It is dangerous to stay inside the house. A fire has begun to burn on all four sides. Everyone, you must leave immediately! Come! Get out!”
But the children were still confused, indulging in and attached to their playthings inside the house.The elder could only tell everyone, “Come out, there are three kinds of cart outside. You can choose whichever one you like. So, come out quickly! If you do not come out right now, you will not get your share.”So, they all rushed outside.
Once outside, they saw the three kinds of carts.Their father allowed them to choose, while encouraging them [to choose a certain one] by the way that he described them.
“This is a sheep-cart”, “This is a deer-cart,” “This is an ox-cart, drawn by an ox. Sheep and deer are not very strong. At most they can transport one person. These ox-carts are decorated magnificently.”
And on top of each a canopy was erected, which was also decorated with various precious jewels.They were crisscrossed with jeweled ropes, draped with flower garlands, spread with elegant mats and set with scarlet pillows.
According to this passage, on top of each ox-cart “a canopy [could be] erected”; it could be put up to cover the entire cart.A canopy, drapes, etc., could be made to look beautiful and magnificent.
Not only were the drapes, windows, etc., constructed quite beautifully, there wren many other precious treasures as well.These ornaments would make lovely sounds.All of these things were treasures.
And, carts were “crissossed with jeweled ropes”.Ropes were hung up, very beautiful ropes, that were made out of treasures.They were hung as decorations in many different ways.
The carts were also “draped with flower garlands”.Many extravagant decorations were draped [over] the carts.
Furthermore, they were “spread with elegant mats”.
Coverings were placed on the floor, the chairs and so on, so people could rest.They were “set with scarlet pillows,” which allowed people to rest comfortably.
[The elder explained that] such a magnificent cart does not only transport one person, but can carry many people.
When you have company, things are more lively.
The next sutra passage explains that, “Pulling these carts were white oxen, their skin completely clean, their figure pleasing, their body powerful. They walked straight and smoothly and swiftly like the wind. And there were many attendants guarding each.”
See, these carts were decorated so wonderfully and pulling each of them was an ox.The ox had glistening skin that was clean and pure and was full of strength.His coat was so bright, so clean and white.Then “their figure pleasing” means the shape of the ox was very beautiful.
Furthermore, he was very strong.
See, his legs were powerful and his tendons and muscles well-formed.The ox could walk so steadily.“They walked straight and smoothly.”
Not only did he walk straight and smoothly, but also very quickly, “swiftly like the wind”.This cart traveled so steadily and quickly as well.Moreover, this cart did not travel alone, but with a procession of many followers, surrounding the vehicle to guard and protect it.This is the cart drawn by a great white ox.
Pulling these carts were white oxen, their skin completely clean:White is the fundamental color.It corresponds to our intrinsic nature, pure, with no leaks of afflictions.
It is essentially replete with myriad virtues, undefiled by afflictions and can lead people to all-encompassing wisdom.It is likened to a white ox with perfect skin.
This cart is drawn by a great white ox.White is the fundamental color of all colors. If we start with white [paper], we can put any color we want on top of it. This is why we say that white is the foundation for all colors; it is the fundamental color. “It corresponds to our intrinsic nature, pure, with no leaks of afflictions”. What are leaks of afflictions? Afflictions are ignorance. Leaks are when a layer of afflictions prevent the Dharma from entering [the mind]. If we can eliminate our afflictions and be free of ignorance, then the appearance of our pure intrinsic nature will manifest.
It will be seen as completely clean and pure, so it is “white”. This is our intrinsic nature of True Suchness. “It is essentially replete with myriad virtues”. The essence of our intrinsic nature is that it contains a myriad of virtues. Sentient beings are complicated, filled with afflictions and impurities. What methods can we use to wash away the impurities and afflictions from their minds? To do this, we must exercise our wisdom.
“I vow to deliver countless sentient beings”. However many afflictions they have, we need the corresponding amount of wisdom to deliver them according to conditions. Think about it, isn’t this having myriad virtues? Bodhisattvas can turn sentient beings’ afflictions into wisdom so that their wisdom-life becomes healthier and stronger. This is because they are not defiled by afflictions. Because the afflictions [of others] do not contaminate their pure intrinsic nature, they can guide others to all-encompassing wisdom.
This great cart is also an analogy. The skin of the ox [pulling it] was very white, and the cart was also very clean. These are analogies for our nature of True Suchness. This cart was very magnificent and clean, and had everything needed. It was decorated beautifully in all respects. This cart, in particular, could move very steadily. This is because the ox was very sturdy, “[his] figure pleasing”. He was full of health and vigor. The whiteness of his coat was clean and radiant.
“Their figures pleasing” is an analogy for the essence of all matters, objects and principles. The physical appearance of the ox is exceptional. He has a beautiful and pleasing form. When this cart is paired with the oxen, they look wonderful and beautiful together. This is an analogy for the essence of all matters, objects and principles.
“Their figures pleasing: This is an analogy for the essence of all matters, objects and principles. The fundamental essence of compassion is fundamental wisdom. Dharma-joy arises when we rely on principles. With the Dharma, we can achieve all flawless merits and virtues. This is like having a figure that is pleasing.
Originally, all matters, objects and principles were one and shared the same essence. However, we need to make use of our fundamental essence of compassion. Material goods are essential to our lives. We must give people these essential goods. If we are able to give exactly what they need, so they lack nothing, just the right amount, that is wisdom. In life, if we have enough to eat, that is sufficient. The right amount of fruits, vegetables and grains will satisfy our nutritional requirements. If we are picky about what we eat, if, to satisfy our cravings, we disregard everything and harm the [natural world] or kill living beings, our actions go against true principles.
If we are able to exercise the fundamental essence of compassion, we will know we are inherently one with all things. If we are wise, we will cherish all things, and not just tangible objects. [indeed,] all living beings, humans and animals, are one. [This understanding] comes from great compassion. Treasuring and loving everything is fundamental wisdom.
The “fundamental essence of compassion” is also called “fundamental wisdom”. The most fundamental wisdom of our nature of True Suchness is to “rely on principles”. When we follow the principles. “Dharma-joy will arise”. Then we will naturally be very happy. Look at the Philippines after the devastation of Typhoon Haiyan. Volunteers were able to overcome many difficulties to quickly come to this disaster-stricken land. A group, including [Alfredo] Li and [Manuel] Siao and many others, went to provide disaster relief and to comfort the survivors, [especially] those who had lost their loved ones. Many people faced tremendous suffering,and this group of Bodhisattvas were there to comfort,help and inspir hope in them.They also helped tp renew their physical mental vitality.
Not all of the volunteers were from the Philippines; there were volunteers from eight countries in all running an endless relay of love to that place.
Every day, both by phone and by video, I asked them, “Is it tiring work?” Or I would say, “You must be tired!” “No, we aren’t. Our bodies are weary, but our heart are happy” “This is because we can see their smiles and their vitality emerge and then grow day by day.” See, this comes from relying on the principles. Following the principles, Bodhisattvas have arisen because of suffering sentient beings. When we see that their suffering is relived, not matter how hard we have worked to help them, we feel happy. When we do these things, we feel happy; this is fundamental wisdom.
Fundamental wisdom comes from our nature of True Suchness, which is free of afflictions and discursive thoughts. If we advance with the Bodhisattva-mind, which is pure and undefiled, and give to others without expectations, that is the fundamental essence of compassion. We are one with the heavens and earth. When Tzu Chi volunteers in Malaysia heard about the disaster in the Philippines, they truly mobilized everyone
Everyone stood there the whole day, in the morning markets, on the street, at schools, in the night markets, etc. Seeing all this, if you asked them, “Are you tired?” with a smile, they would say, “I’m grateful”. And why were they doing this? Because they wanted to give everyone a chance to manifest their goodness. Indeed, they are remarkable!
They use the fundamental essence of compassion, which means they exercise fundamental wisdom, while at the same time relying on the principles to give rise to Dharma-joy; this Dharma-joy can only be found among people.
“And with the Dharma, we can achieve all flawless merits and virtues”. No matter what kind of people we encounter, we must be grateful to them. When we meet people who are suffering, we must be grateful for the opportunity to give. In asking for donations, when we meet those who not only refuse to give, but also treat us coldly, we should still feel grateful. Whether people are warm or cold, kind or vicious, they are our Bodhisattva training ground.
“And with the Dharma, we can achieve all flawless merits and virtues”“Flawless” means without afflictions. We use the various things we see, the ways matters, objects and principles manifest, to develop flawless merits and virtues. When we take all the Dharma to heart, When we take all the Dharma to heart, we must not let any of it leak out. Then afflictions will not enter our minds to disturb our nature of True Suchness. This is like having a figure that is pleasing, a thoroughly beautiful cart drawn by a white ox. Because of his flawless body, this white ox is very beautiful. The cart is also decorated magnificently. The whole effect is wonderful, very beautiful. This is the function of the cart drawn by a great white ox; it represents the Bodhisattva-path and the state fo our body and mind. So, we must seize every moment; time is continuously passing. We must find a way to live out and practice the Bodhisattva-path among people in this world. Everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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