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我們在《靜思晨語。法譬如水。八聖道（一）》當中說過，我們要修八正法，也就是八聖道。
Practice the Eightfold Noble Path to destroy the source of ignorance. Seek Nirvana without rest.
我們也在《靜思晨語。法譬如水。八聖道（一）》當中說過，這八種就是要我們在日常生活中，要具備「正見」、「正知」，也要有「正語」、「正業」，還要能夠「正命」。
Yesterday we said that we must cultivate the Eightfold Right Path, also called the Eightfold Noble Path, in our daily living. We discussed Tight View, Right Thought, Right Speech, and Right Action. Next is Right Livelihood.
「正命」－－就是，我們要先有生命，我們才能有辦法修行。我們既然來人間，父母所給予我們的命，我們要好好來利用，不要讓我們的這個生命偏差去了。
We have to be alive in order to practice. Since we were born into this world, since our parents gave us life, we have to put it to good use. We should not waste it.
正向涅槃 不休不息
在《靜思晨語。法譬如水。八聖道（一）》當中我們也說到－－佛陀他為了要再度皇宮裡的每個人而回來，所以他回到迦毗羅衛國說法。
We have said that the Buddha came back to the palace because He wanted to liberate everyone. He returned to Kapilavastu to teach the Dharma.
迦毗羅衛國的國王－－就是他的父親，他也要護持佛法，所以他就能夠指派，只要有兩個兒子以上，就可以有一個兒子去出家。所以當時皇親國戚中很多人就自願，或者是父母鼓勵而出家了。
The king was His father, and he also wanted to spread the Dharma. He announced that if a family had more than two sons, one of them could become a monk. Many sons of royals and nobles were encouraged by their parents, and willingly left home to become monks.
佛陀既然修行，就是捨去了世間的一切，沒有私我，沒有私求，人人平等。所以既然人人平等，皇親國戚在這個團體中修行，也是要平等。所以大家若是要生活，這個生命要活下去，要養這個命，大家要各自每天去托缽。托缽就是乞食活命。
Since the Buddha engaged in spiritual practice, He gave up all of His worldly possessions. He did not cling to His ego and had no desire for personal gain. Everyone's status was equal in His eyes. And because everyone was equal, monks from the royal and noble families were also equal. In order to survive, they had to go out every day and collect alms for their daily food.
去托缽，除了表示在僧團當中的所有人都是平等的以外，也是每天有機會，到聚落處去和人群接觸。傳到中國就說是化緣，因為要延續佛陀的使命，要進入人群；托缽時候，他能ㄧ戶ㄧ戶，向他托缽就等於結了一分的緣，讓這些信仰者或者是非信仰者，有機會和修行者，這樣他付出一點出來，一晚飯就已經和這些修行者結了緣。
Asking for alms demonstrates equal status among the Sangha. It also provides a chance to meet people in the community. The Chinese call it "making connections". To carry out the Buddha's mission, the monastics must go into the community. They can ask for alms from each household in turn, and create good affinities in the process. Whether the people were Buddhists or not, they still had a chance to meet the practitioners. Even if they only gave a little bit, maybe just a bowl of rice, they still made a karmic connection with the monks.
所以托缽、乞食，也有這個意義；所以佛法傳來到中國，就成了「化緣」。要和很多人來結緣，所以就是鼓勵大家：「來啊！你付出一點，有功德！」一聽到有功德，大家都很歡喜、願意布施。
This is the purpose of collecting alms. When Buddhism spread to China, this tradition was called "making connections". The monastics formed connections with many people. Everyone could give a little, thereby creating merits. When people heard about merits, they were very happy.
但卻慢慢變質了變成貪圖功德，也有迎合這種貪欲的行為出現，反而違背了佛教捨離貪欲的精神。所以後來就有百丈禪師，他建立的叢林，他就倡導「一日不做一日不食」，這種的叢林生活，建立了新的修行叢林典範。
But this practice gradually transformed. Later, a great Zen Master, Bai-Zhang, established a rule in his monastery of "No work, no meals". That was how they lived the monastic life.
所以我們要知道「正命」。正命就是希望我們能在這個生活中很正確，不要有偏差，不要有貪，不要…。所以當佛教傳來到中國，我們要改以叢林的方式生活－－就是如何讓我們能夠入人群，但是我們自己也要努力。這是百丈禪師的觀念。
So we must understand Right Livelihood. Right Livelihood means to live properly, without going astray or being greedy. In China, the purpose of monastic life is to allow one to interact with people. But one also has to put in some work. That was the great Zen Master's concept.
在我們的生活，我們也是在入人群，我們也是一樣自力更生，所以這就是一種為了生命。生命要用來修行，所以我們要健康；為了要健康，所以我們要做；我們做了提供生活，這樣能夠心正念誠，我們的心能常常真的很正，就沒有偏私，大家都是很平等。
In our daily life, though we work among people we must also be self-reliant. Our purpose for this life is spiritual cultivation. So we have to maintain our health, and work to provide for ourselves. We should have integrity and sincerity. If our minds are always righteous, we will not go astray. Everyone is equal.
心行正而無怨
願立信而無憂
志堅實而無求
勤修四法能健全身心
In your heart, be sincere and have no regrets. Act with integrity and without complaints. Be faithful in your vow, with no worries. Be steadfast in your mission with no expectations. Diligently practicing these four methods will bring health to your body and mind.
我們能常常對人都是真誠，「誠」就是為了要傳，我們要傳法脈。對人我們要很有誠意，為了度眾生，為了化緣，化眾生的好緣，啟發人人的愛心，人人的慈心。
We have to be sincere with people to spread and pass on the Dharma. We should be sincere with others in order to liberate sentient beings and to make good karmic connections with them. Inspire every person's love and kindness.
所以我們要以「誠」的心，去引導人人的那分慈念，能生起一念的慈心。所以不但是要「大慈無悔」，行還要正，我們行動中若不正，如何啟發人的悲心呢？
With your sincerity, bring out people's loving-kindness and encourage their compassion. "With great kindness, one has no regrets." We must have integrity in our actions. If we do not, how can we bring out people's compassion?
「大悲無怨」，所以我們要讓他能夠從慈而悲。「慈」就是給大家幸福，看到人的苦難能夠去出力，去拔除他的苦難，看到人人得救，我們也會很歡喜。所以這就要讓人人建立信心，建立信心去付出。所信的是正確，所做的呢是正確，所以看到人人得救之後，很歡喜，大喜就無憂了。
"With great compassion, one has no complaints." We must guide them from kindness to compassion. Kindness is bringing happiness to everyone. We try to help people in order to liberate them from suffering. We are joyous when we see people received help for their suffering. We have to help people establish faith, so that they can give with confidence, knowing that their beliefs and actions are correct. We are joyous when everyone is liberated from suffering. With great joy, one has no worries.
那麼我們意志堅定，我們若「志」堅定，我們能步步踏實，那這種步步踏實就是不偏差。不偏差地為人群去付出，這叫做「捨」。所以我們「教富濟貧」，我們「濟貧教富」；不論我們是要去啟發，人人的慈悲喜捨，我們一定要自己能夠信實誠正，在這種修行的生活中，這就是健全我們的身與心。
We are steadfast in our mission. If our will is strong, our steps will be solid and practical, and will not deviate. Not deviating in our practice of giving is called "equanimity in giving". So we "teach the rich to help the poor" and "help the poor to realize their riches". If we want to bring out mankind's kindness, compassion, joy and equanimity, we must have faith, steadfastness, sincerity and integrity. If we practice these daily, it will bring health to our body and mind.
「身」－－我們要身體力行，堅持一日不做，一日不食，在我們自食其力那樣的生活，要以我們的身體勞動去付出，我們的心也要很健康。所以我們身心健康，這樣就是「正命」。
We must physically put the teachings into practice. If we do not work today, we do not eat today. We rely on ourselves and must work hard. We want our body and mind to be healthy. That is Right Livelihood.
所以我們「依法乞食活命」－－我們所要乞求的除了我們的生命以外就是慧命，希望成長我們的慧命，這也就是「正命」。
So, we follow the Dharma when supporting ourselves. We are supporting not only our physical lives, but our Wisdom-life as well. We hope to increase our Wisdom-life. That is Right Livelihood.
第六就是要「正精進」。正精進就是，「修諸道行無間雜」。我們修所有的道，因為我們有正精進，要知道「差之毫釐、失之千里」。我們若選對了方向，是正確的，我們跨大步出去，要日日精進、時時精進，我們要和時間競爭，這個精進是無間雜，精而不雜，進而不退。既然我們的信仰是那麼樣正確，我們就不要有間雜去了，有其他的雜念來亂了我們的心，這叫做「正精進」。
The sixth is Right Effort. Right Effort means "wholeheartedly practicing the Path". We practice the Way because we have Right Effort. A small misstep can lead us far off track. So if the direction we choose is correct, we should take big strides and always be diligent. We are "racing against time". Right Effort is being diligent, focused, not scattered, advancing, not retreating. Since our faith is right, we should continue without distraction. Do not let other thoughts confuse your mind. That is Right Effort.
第七就是要「正念」，正念就是我們要「專心憶念善法」。「憶」就是記憶，我們聽的究竟到底是什麼法，聞、思、修，在這個八正道裡中。我們要有這八種正確的法，我們要時時記住。不論是見解、思惟、說話，或者是所造作的事，或者是在生活中的一切，我們要專心，無間雜的精進。
The seventh is Right Mindfulness. Right Mindfulness means that we should "focus on and memorize the Dharma". Remember the Dharma you hear. Listen to, contemplate, and practice the teachings of the Eightfold Right Path. We have to always remember these eight correct teachings. We have to focus on views, thoughts, speech, actions and activities in our daily lives. We must concentrate and remember the teachings with wholehearted diligence.
我們要憶念善法，好的事情我們要做，日日做，每一天都要做，不論是日日做，我們還要時時做，分分秒秒不離道。我們在道中再不斷地精進，所以這必定要專心，所以叫做「專心憶念善法」。
We must be focused in order to remember the Dharma. We must do good. We must do good daily, do it every day. We must do good not just daily, but all the time. Always stay on the Path and practice diligently. This requires absolute concentration. "Remember the Dharma with concentration."
第八就是「正定」，正定就是要「一心住於真諦之理」。
The eighth is Right Concentration. Right Concentration is when "our minds abide in the Fundamental Truth".
我們的心若要很定，這個「諦」就是理的意思，我們就是要透徹入真的道理。這個即是心要住於真理之中，不要受到日常的生活中，無論是語言動作，受人我是非所來搖動了、打動了我們的道心。我們絕對要很堅定，那立於那個正定之中。
Our minds must be concentrated and calm. We have to thoroughly understand the principles and let the mind settle on them. Do not let activities in your daily life, speech or actions, gossip or meddling, interfere with your will to practice. We have to be absolutely steadfast and focus with Right Concentration.
大家以為－－「正定就是在那裡坐禪，坐禪的那個時刻才能夠入定。」不對！坐禪是要來讓我們練習－－「要如何將心住於我們的身中？我們體內要如何調氣，如何調息，將外面的雜念歸為一念？」
Many people think Right Concentration can only be achieved through sitting meditation. That is not truly Right Concentration. Through meditation, we learn how to rest our mind, how to adjust the energy inside our body, how to regulate our breathing, and how to turn all delusive thoughts into one thought.
真正的定，我們若是合於法，我們能夠隨身心在法中，所以叫做「挑柴運水無不是禪，吃飯喝茶也是在禪中。」所以心無雜念無掛礙，這都叫做「正定」。
If we abide by the Dharma and rest our body and mind in the Dharma, then cutting wood, fetching water are all meditation. One can meditate while drinking or eating. When our mind has no delusive thoughts or worries, that is Right Concentration.
所以這叫做八正道，我們前面已經說過了，我們要修於、行於八正道。若能夠心專注於八正道中，這叫做八聖諦。八聖諦法就是八正道，我們若在那個八聖諦理中，就是說真理中。
This teaching is the Eightfold Noble Path. We have previously said that we should practice and concentrate our minds on the Eightfold Noble Path. The Eight Noble Truths are the Eightfold Nobel Path. Abide by the teaching of Eight Noble Truths. That is the true Dharma.
經文中又再那樣說「斷無明源，正向涅槃不休不息」，這就是要讓我們如何能去掉心中的無明。我們說了這麼久，無不都是說要如何斷無明。我們的無明擾亂了我們的心，那我們的心一被擾亂，我們的行為也亂了；行為若亂了，我們所造的業，就是亂了我們的正道業；正道業若亂掉了，自然我們就造出很多的惡業。
The text says, "Destroy the source of ignorance. Seek nirvana without rest." This is the way to eliminate the ignorance in our minds. All the teachings that we have heard so far are to teach us how to eradicate ignorance. Ignorance disturbs our minds. And when our minds are disturbed, our actions are affected as well. If our actions become disorderly, the karma created by those actions will disturb our spiritual practice. When our practice is disturbed, we naturally do a lot of bad deeds.
所以無明的源頭就是來自一念的偏差，「一念無明生三細，境界為緣長六粗」，那個一念本來是那樣如此清淨，我們的佛性如此清淨，就是因為那一念的無明，所以使我們漏落三界；這個煩惱使我們落入三界中。
The origin of ignorance comes from one stray thought "A deluded thought creates the Three Subtleties. External states lead to the Six Coarse Marks." Our original thoughts are pure. Our Buddha-nature is pure. But one thought of ignorance led to rebirth in the Three Realms.
這個三界又再歸納，我們為何會投入三界？那又是四諦十二因緣。所以我們法是不斷從粗入微，從那個很粗的粗相，我們要好好去把它了解，了解後慢慢進入最微細；那最微細我們才能夠溯源回歸，回到我們的本性。所以真的很微妙，真空妙有，清淨無染的本性。
Afflictions cause rebirth in the Three Realms. Why do we fall into these Three Realms? It is explained by the Four Truths and Twelve Links of Existence. The Teachings progress from obvious to subtle. We must fully understand obvious phenomena before we can understand the subtle ones. From there we return to our intrinsic pure nature. It is very wonderful. There is wondrous existence in true emptiness.
所以要回歸到那個清淨無染的本性，我們就要斷除了這個無明的源頭－－那就是那個一念，那一念就是「不正」，所以我們要回歸「正」。
To return to our pure nature we have to destroy the source of ignorance, our improper thoughts. So we must return to Right Mindfulness.
這個正念，正念就是上面說過的八聖道，也就是聖諦，八種聖諦的道理，這若能夠了解，我們就能夠斷無明源。無明那個最初源頭的來源在哪裡？找到那一念，所以調整回來正向，這念心若調正過來，就是趣相涅槃。
Right Mindfulness is part of the Eightfold Path and the teachings of the Eight Noble Truths. If we understand it, we can destroy the source of ignorance. What is the original source of ignorance? One thought. However, if pointed in the right direction, this thought can lead to Nirvana.
「涅槃」就是寂靜的意思。《無量義經》當中所述的「靜寂清澄，志玄虛漠」，這就是涅槃的境界，真正的十分靜寂清澄，就是我們人人最清淨的源頭那個本性。
Nirvana means complete tranquility. In the Sutra of the Infinite Meanings it says, "With a mind clear and translucent, with vows as vast as the endless void." That is the state of Nirvana. Absolute stillness and clarity is everyone's most pure and original nature.
所以我們，「正向涅槃不休不息」，就定在那裡；能夠這個道心不間斷，就是不休不息；道心不間斷，在這個涅槃的境界中。
So we "seek Nirvana without rest". When we remain focused, our minds stay on the Path, without interruption. That means not stopping and not resting. Our minds stay on the Path and in the state of Nirvana.
當然，我們除了那個心的一念清淨，我們也已經知道那個八聖諦理了。我們有時候還是在凡夫地，在凡夫地，我們有時候那個心要常常保持到，「正見、正知、正思惟」，或者是「正語、正業、正命」，這些都不是那麼容易；何況要「正精進、正念」，到了「正定」的境界，不是那麼容易就定住。所以我們必定要能夠去幫助它，幫助那個正定能夠時時住於我們的心，那當然還要預防萬一。
Of course, we not only have to keep our minds calm and pure, we must also study the Eight Noble Truths. We are still ordinary people in this realms, so we have to focus on Right Views, Right Thought, Right Speech, Right Action, and Right Livelihood. It is not easy. Right Effort, Right Mindfulness and the state of Right Concentration are not easy to maintain. Therefore, we must do everything we can to help us remain in the state of Right Concentration. We have to be very cautious.
四念處、四正勤
四如意足
五根、五力
七覺分、八正道
The 37 Practices to Enlightenment are the Fourfold Mindfulness, Four Right Efforts, Four Bases of Spiritual Power, Five Spiritual Roots. Five Powers, Seven Branches of Enlightenment, and the Eightfold Noble Path.
我們要如何去補充這個正定呢？當然這中間就有三十七助道品，三十七助道法那樣來幫助。
How can we supplement Right Concentration? There are the 37 Practice to Enlightenment, 37 kinds of Dharma methods that can help us.
八正道是依據在這三十七道品中的助力累積而成；要讓我們的心能夠去邪歸正，要讓這三十七道品能夠心心相續，或是你要有這個八正道，就不能離開其他的道法，總共有三十七品。這個要心心相續，就是要心心相應。
The Eightfold Path is the base of the 37 Practices to Enlightenment. It brings our minds from evil to righteousness. We have to always focus on this teaching. If we follow the Eightfold Noble Path, we will not deviate from the other practices. There are a total of 37 practices. So we must practice them continuously so that they resonate in our hearts.
各位，學佛當然要有方法，既然我們已經漏落三界，而且在這個六道三途中那樣輪迴不息，受盡了苦難。當然這都來自於身和心－－有了心的煩惱，動了身去造業，所以變成了這麼複雜的社會，變成了這麼複雜的法相。
Everyone, there is a method to studying the Buddha-Dharma. We are in the Three Realms and are unceasingly reborn in the Six Destinies and Three Evil Paths where we endure a lot of suffering. The suffering is of our body and mind. Afflictions in our mind cause our body to act, in turn, creating this complex society with many complex phenomena.
說來是很簡單－－心若正，道就正；心行，道正，行正，那還有什麼法好再說呢？不過我們還是凡夫，所以還是需要接下來要說的三十七道品，才能夠讓我們的心和八正道結合起來。
It is actually very simple. The right mind brings the right path, right mind, right path, right action. What more do we have to talk about? But we are ordinary people, so we must follow the 37 Practices to arrive at the Eightfold Noble Path.
心與道合，才是完整的三十七助道法。所以我們還是要時時多用心！
This is the complete 37 Practices to Enlightenment. So please always be mindful.
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