三十七菩提分法 37 things that aids englightenment

佛陀說，修習四神足要修得好，要獲得很大的成果；是有條件的。

四神足是：

1.有意欲去培育禪定、勤奮去除煩惱 

2.努力去培育禪定、勤奮去除煩惱  

3.用心去培育禪定、勤奮去除煩惱 

4.考察去培育禪定、勤奮去除煩惱  

這些是獲取神通的基礎

如果要修得有大成果，

修行時不要過鬆、懶惰

不要過緊--例如操之過急、思維過度、容許內心散亂

不要讓心向內收縮、生起昏沉睡眠

不要讓心向外散亂、追逐外在的五種感官欲樂（影像、聲音、氣味、味道、觸感）

修行不要間斷，之前和之後，白天黑夜都要一直堅持修下去

不要忘記修習不淨觀，思維從頭到腳都充滿著種種不乾淨的器官和東西。因為如果連身體都不能放下，是不能放下心的。Ajahn Brahm 也說，進入禪那的基本條件就是放下身體，因為在禪那中心不會感知到身體

要保持內心的光明，清醒，不要被昏沉睡眠所干擾，保持定力

如果能這樣多多修習，將能得到六神通（Ref. SN51.20 ）

The Buddha said that to practice the Four Bases of Spiritual Power well and achieve great results, certain conditions must be met.

The Four Bases of Spiritual Power are:

The desire to cultivate stillness and diligently eliminate defilements.

The effort to cultivate stillness and diligently eliminate defilements.

The mind in cultivating stillness and diligently eliminating defilements.

The investigation in cultivating stillness and diligently  eliminating defilements.

These are the foundations for attaining psychic powers.

To achieve significant results in practice, do not be  lax or lazy.

Do not be overly tight—such as being too hasty, overthinking,  allowing the mind to become restless.

Do not let the mind contract inward, which means sloth and torpor.

Do not allow the mind to scatter outward, chasing after the five sensual pleasures (sight, sound, smell, taste, touch).

Practice should not be interrupted; maintain consistency day and night.

Do not forget to practice the contemplation of impurity, reflecting on the various unclean organs and things from head to toe.

If one cannot let go of the body, one cannot let go of the mind. Ajahn Brahm also said that a basic condition for entering jhana is to let go of the body, as one does not perceive the body in jhana.

Maintain a bright and clear mind, undisturbed by sloth and torpor, and keep focused and still

If we can diligently practice in this way, we will be able to attain the six supernormal powers (Ref. SN51.20).

我們現在聽到的四神足，很多時候被簡化了，而且多被應用於世俗的成就

實際上，所謂的四神足是什麼？其實就是四種導向神通的基礎，神通就是超能力的意思

如果我們能根斷煩惱，這也是屬於超能力之一的漏盡通

足本的四神足其實是：

1.意欲定勤奮之行的神足 

2.精進定勤奮之行的神足 

3.心定勤奮之行的神足 

4.考察定勤奮之行的神足 

我們看啊，每個神足都有「定」和「勤奮之行」 

定是禪定

勤奮之行就是四正勤：

1.努力去去除已有的不善

2.努力地讓還未生起的不善不生起

3.努力地增長和圓滿那些已經存在的善法

4.努力地讓未生起的善法生起(Ref. SN51.13)

所以四神足的重點其實是培育禪定，去除煩惱，而不是世俗的成就；簡單來說，其實就是戒定慧的修行

這四神足的起始點是興趣、樂趣。

禪定本身就會帶來內心的滋潤和快樂；所以一旦我們從修行中找到快樂時；整個四神足的修習就自此開啟

我們很自然會有意欲去繼續培育禪定、去除會阻礙禪定生起的種種煩惱、 增長資助禪定的一切善法

當我們想修行時，也很自然會勤奮努力去修

當我們勤奮努力去修時，也會專心一致地修

當我們專心時，也很自然會去研究應該怎樣修才好，才容易提升

如果我們有很穩定的禪定，六神通其實離我們很近

為什麼？神通的生起，在於遠離五蓋--貪、 嗔、 散亂後悔、 昏沉睡眠、 疑惑(AN5.23)。如果我們內心沒有這五蓋，就是禪定的狀態

佛陀說，凡任何過去/現在/未來世的沙門或婆羅門體驗各種神通種類，他們全部都已自我修習、已多作四神足 （SN51.17)

The Four Bases of spiritual power (Iddhipāda) that we hear about nowadays are often simplified and frequently applied to worldly achievements.

In fact, what exactly are the Four Bases of spiritual power ? They are essentially the foundation for supernatural powers. If we can eliminate delusions, that is also considered one of the psychic power.

The complete Four Bases of spiritual power are:

The basis of intent on developing stillness and diligence

The basis of effort on developing stillness and diligence

The basis of mind on developing stillness and diligence

The basis of investigation on developing stillness and diligence

Each basis involves both "stillness" (samadhi) and "diligence". Diligence here comprises four aspects:

Effort to abandon unwholesome states that already exist

Effort to prevent unwholesome states from arising

Effort to develop and perfect wholesome states that already exist

Effort to cause unarisen wholesome states to arise (Ref. SN51.13)

The core focus of the Four Bases of spiritual power is to cultivate stillness and eliminate mental defilements, not worldly achievements. Simply put, they are practices of precepts , stillness, and wisdom .

The starting point for these Four Bases of spiritual power is interest and joy. 

Stillness itself brings inner nourishment and happiness. 

When we find joy in practice, the cultivation of the Four Bases of spiritual power naturally begins.

This interest motivates us to continue developing stillness, remove five hindrances, and increase wholesome qualities that support stillness.

When we want to practice, we will normally put in effort.

As we diligently practice, we naturally focus and concentrate in our practice. With focused attention, we then investigate how to practice effectively and improve more easily.

If we attain stable stillness, the six supernatural powers are close at hand. Why? Because the arising of supernatural powers depends on the removal of the five hindrances—greed, anger, restlessness and remorse, sloth and torpor, doubt (AN5.23). When these five hindrances are absent, we are in a state of stillness.

The Buddha said that all monks and brahmins, whether from the past, present, or future, who experience various supernatural powers, have all cultivated these practices and developed the Four Divine Abidings themselves (SN51.17).

《Iddhipāda 》

Iddhipāda is the mental faculty which gives you to strength to succeed, to do whatever you want to do; without this, it is not easy for you to succeed. Whether it is worldly matters or Dhamma, it is the same.  You have to have these four qualities: chanda,viriya.citta,vīmaṃsā.

chanda means, you have to interested and enjoy what you do. If you have to succeed in Dhamma, you have to enjoy. Like the Dhamma, enjoy practicing the Dhamma. 

Because once you enjoy, you will have effort coming naturally. Then you will do the practice.

And then your mind will only think of Dhamma, nothing else. This is called citta, concentrate on practice Dhamma only.

vīmaṃsā is also thinking, but thinking about Dhamma, but not thinking about other things.

Actually citta can mean mindfulness, vīmaṃsā  means wisdom.

So you need these qualities, in order to succeed in what you embark on.

You want to be a professor? you have to enjoy studying , then you will have the effort to study and graduate. The mind will only think about finishing the degree, but not be sidetracked by other things. And your mind will only be thinking about how to achieve or improve your study, your grade , and so forth.

You need these four qualities to succeed on whatever you want to 

If You dont have them, you have to cultivate them.

If you have them, you don't need to.

The reason you come into this room is because you enjoy, you like coming to this room. If you don't like, you will find it difficult, you will find excuses.

First you have to like what you do. You like to practice Dhamma and meditation. So you will find places where they will teach you meditation. When you enjoy these things you do, if you don't enjoy, you will give up sooner or later. If you enjoy , you will find it easy to put in effort. You don't need to fight or push yourself. It will come quite naturally.

And you will only concentrate on the Dhamma, thinking about the Dhamma. How to improve your practice, what are the hindrances which obstruct your practice, this is vīmaṃsā, using investigation to assist your practice, to improve , to push you forward. You are not doing good enough, because you are practicing at home. Maybe you should go to the monastery, this is using the thought to advance the practice, this is vīmaṃsā.

Citta means you only have one thing in mind, that is meditation, you don't want to do anything else. You are not thinking about going to movies or socializing. You only think about meditaiton. 

So if you have these four qualities, it will push you to achieve whatever you want to achieve.

----Ajahn Suchart

《Iddhipāda 神足》

Iddhipāda (神足)是一種心理的能力，賦予你成功的力量，使你能夠做任何想做的事情；沒有這一點，就不容易成功。無論是世俗事務還是法，都是一樣的。你必須具備這四種品質：chanda(欲)、viriya(勤)、citta(心)、vīmaṃsā(觀/考察)。

chanda (欲)意味著你必須對自己所做的事情感興趣並享受它。如果你想在法上成功，你必須享受它。就像修行法那樣，要享受修行。

因為一旦你享受，你的努力會自然而然地出現。然後你會修行。

這樣你的心思只會專注於法，沒有其他。這叫做 citta，專注於修行法。

vīmaṃsā 也是思考，但是思考法，而不是其他事情。

實際上，citta 可以指正念，vīmaṃsā 則意味著智慧。

因此，你需要這些品質，才能在你開始的事情上取得成功。
你想成為教授？你必須享受學習，這樣你才會有努力學習和畢業的動力。心思只會想著完成學位，而不會被其他事情分心。你的心思只會考慮如何達成或改善你的學習、成績等等。

你需要這四種品質來成功於你想要的任何事情。

如果你沒有它們，你必須培養它們。
如果你有它們，就不需要。
你進入這個房間的原因是因為你享受，你喜歡來這個房間。如果你不喜歡，你會覺得困難，會找藉口。

首先，你必須喜歡你所做的事情。你喜歡修行法和冥想。所以你會找到教你冥想的地方。當你享受你所做的事情時，如果你不享受，遲早會放棄。如果你享受，你會發現更容易可以付出努力。你不需要強迫自己，它會自然而然地來。

你只會專注於法，思考法。如何改善你的修行，哪些障礙阻礙你的修行，這就是 vīmaṃsā，利用考察來幫助你的修行，改善，推動你向前。你做得不夠好，因為你在家修行。也許你應該去寺廟，這就是利用思考來促進修行，這就是 vīmaṃsā。

citta 意味著你心中只專注一件事，那就是冥想，你不想做其他任何事情。你不會想到去看電影或社交。你只會想到冥想。

因此，如果你擁有這四種品質，將會推動你達成任何想要達成的目標。

----阿姜蘇查

巴菲特說：‘比賽的勝利者是專心比賽的人，而不是那些一直盯著記分板的人’

一個人之所以能夠成功、獲勝，是因為運用了四神足

他們享受他們做的事情，所以他們想要不斷地做，這是欲神足

因為享受，所以他們非常努力於這件事那裡，這是精進神足

因為享受與努力，他們投入地做事、一心一意，這是心神足

因為一心一意，所以他們把心思都放在如何做好這件事，這是考察神足

任何人能夠獲得很大的成就，都是因為運用了四神足

image cred. to 天下雜誌

Buffett said: "The winners of the game are those who focus on playing, not those who keep staring at the scoreboard."

A person can achieve big success and victory, is always a person who utilize the Four base of spiritual Powers:

1. They enjoy what they do, which drives their desire to keep doing it — this is the Desire base of spiritual power.

2. Because they enjoy it, they put in a lot of effort — this is the Diligence base of spiritual power.

3. Their enjoyment and effort lead them to be fully engaged and focused — this is the mind base of spiritual power.

4. Because they are focused, they keep on thinking how to do it well — this is the Insight base of spiritual Power.

Anyone who achieves great accomplishments all employ these Four Base of Spiritual Powers.

Image credit: 天下雜誌

If we find this humerus,

we can use this as our object of contemplation:

'my body also has this humerus. In the future , my body will decompose like this. It hasn't transcend this state'

we can either contemplate our own body, or others body, or both bodies

we contemplate or be aware of the birth and death of our body.

'here is the body' --we have the mindfulness to our body, for the purpose of the above wisdom.

once we can develop thi kind of wisdom, we become weary of our body, and let go of it.

Eventually, we can be enlightened.(Ref. DN22) 

I find this not only humerus , but meaningful, do you?

如果我們找到這根肱骨，我們可以將其作為禪修的對象：

「我的身體也有這根肱骨。在未來，我的身體將像這樣腐爛。它並未超越這種狀態。」

我們可以觀察自己的身體，或他人的身體，或兩者皆可。

我們思維或覺察到我們身體的生死。

「這就是身體」——我們對自己的身體保持正念，以培育上述的智慧。

一旦我們能夠發展這種智慧，我們就會對自己的身體感到厭倦，並放下它。

最終，我們可以獲得覺悟。(Ref. DN22) 

當我們生病時，什麼都專注不到，心裡很混亂和痛苦，怎麼辦？怎樣修行？

很簡單而已，修習法念住的四聖諦篇吧！

現在身體上的痛苦，知道它；心靈上的痛苦，也知道它。我們知道痛苦為痛苦。痛苦的東西為什麼還抓住？因此我們放下它們，這是知道苦聖諦

然後找出痛苦的原因--那是我們的渴求啊！我們也知道它。

我們覺察到，假如我們內心繼續掙扎，就會繼續在當下痛苦、 未來也要繼續投胎受一切痛苦。

縱使現在沒病痛，假如縱容內心的渴求，未來肯定會痛哭流淚的！

我們因此努力去除內心的渴求。這個被稱為知道苦集聖諦

當我們內心不再掙扎，我們發現心靈上的痛苦立即消除。

苦暫時滅去了。這是苦滅聖諦

我們透過思維和覺察以上的道理，事實上就是在修習八聖道。

了知到這個四聖諦本身就是正見

我們讓心遠離渴求和掙扎，停止繼續呻吟、 停止身體繼續不受控地掙扎，保持平靜。這是正思維、 正語、 正業、 正命

我們努力地去除自己內心的渴愛，讓內心保持平靜、 具有正念。這本身就是在修習正精進、 正念、 正定。

根本不用強力地專注或做些什麼，輕鬆放鬆地去除內心的掙扎和渴求，就能體驗到苦的熄滅。

我們看到痛苦因為渴愛生起而生，痛苦因渴愛的滅除而滅

我們看到它們的生滅

放下對世間一切的執著

噢～這已經是修行了

When we are sick, we can’t focus on anything; our minds are chaotic and in pain. What should we do? How do we practice?

It's quite simple: practice the Mindfulness of Four Noble Truths!

Acknowledge the physical pain; recognize the mental anguish as well. We know pain as pain. Why hold onto what is painful? Therefore, we let go of them. This is understanding the Truth of Suffering.

Then, we identify the cause of suffering—it is our craving! We also recognize it.
We realize that if we continue to struggle internally, we will remain in pain in the present and continue to be reborn into suffering in the future.
Even if we are not in pain now, if we let our cravings breed, we will surely weep and cry in the future!
Thus, we strive to eliminate our inner cravings. This is known as understanding the Truth of the Origin of Suffering.

When we no longer struggle within, we discover that mental pain disappears immediately.
Suffering temporarily ceases. This is the Truth of the Cessation of Suffering.

By contemplating and recognizing these principles, we are actually practicing the Noble Eightfold Path.
Understanding these Four Noble Truths itself is right view.
We allow our hearts to be free from craving and struggle, stop the groaning, and cease the uncontrolled physical struggles, maintaining calmness. This is right thought, right speech, right action, and right livelihood.
We diligently work to eliminate our inner cravings, keeping our minds calm and mindful. This itself is practicing right effort, right mindfulness, and right stillness.

There’s no need for intense focus or forced effort; simply relax and let go of the inner struggles and cravings; then we can experience the cessation of suffering.
We see that suffering arises from craving, and suffering ceases with the cessation of craving.
We observe their arising and passing away.
Let go of all attachments to the world.

Oh, this is already practice!