⊙如來圓滿，一切殊勝功德，十方世界，無不聞知名稱。
⊙佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞。
《法華經方便品第二》
⊙道法：三七道法真智明發，而證真如之理，是名道法智。
⊙三十七助道品：三四，二五，七八。
⊙四念處：觀身不淨、觀受是苦、觀心無常、觀法無我。
⊙四正勤：「已生惡令速斷，未生惡令不生；已生善令增長，未生善令速生。」
⊙四如意足：「精進如意足、欲如意足、念如意足、思惟如意足」。
**********************************
【證嚴上人開示】
「如來圓滿，一切殊勝功德，十方世界，無不聞知名稱。」
如來圓滿
一切殊勝功德
十方世界
無不聞知名稱
真正佛陀來人間，無央數劫累次來，就是累次修行，生生世世道法成就，這也是要警愓我們人人，既然發心修行，我們學佛就是要向佛看齊。
佛陀來人生，是無央數劫，累生累世都是不離道法，所以不知多久的時間，重重疊疊來人間，都是修行不離道法，道法殊勝。
最近都一直在說道與法，我們人間菩提大道直，這條大路很直、很廣，讓我們走，這是已經過去無央數劫，來人間修行，不斷不斷所開出來的，一條菩提大道。
所以我們應該要時時用感恩心來精進，來學習如來圓滿一切道法，所以這是一件很殊勝的事情。
既然是無央數劫，累生累世這樣不斷重疊在修行，所以十方世界無不名稱普聞，這是在諸佛世界。
若是我們凡夫，是不是能了解，佛陀來人間時間之長久，無央數(劫)來人間，無不都是為了要教化眾生，開啟這條道路，我們不知能否了解，所以說起來，道、道法是很重要。
我們前面也說過了，「佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞。」
佛曾親近
百千萬億無數諸佛
盡行諸佛無量道法
勇猛精進名稱普聞
《法華經方便品第二》
這段(經)文我們就能很了解，佛陀所親近過的，既然是這麼多的佛，就能知道他是如何長時間來修行，所修行的、所親近的佛，就是佛如何說法，他用心如何來收納在他的心裡，所以叫做「盡行諸佛無量道法」。
所有的道法，都是收納在內心裡的道與法，所以名稱普聞。聖人的世界全都能了解，只是我們凡夫世界，只是知道，還無法透徹理解，只是聽，聽進去而已，無法真正體會佛陀道法，這條菩提大道的風光。
說實在，我們還無法透徹理解，「道法」這二字，對我們現在在修行者，要很用心來了解，用最基層，就是我們修行基礎的道法，應該也可以說是「三十七助道法」，我們要從這「三十七(助) 道法」，來幫助我們入大乘的菩提大直道，這條非常直的菩提道，一乘大道。
道法：
三七道法真智明發
而證真如之理
是名道法智
這「三十七助道法」，是「真智明發」，能幫助我們那個真實，真如智慧，能從我們的內心開啟、明了，發揮出來，所以「一性圓明自然」，一性圓明就是，真如智慧開啟明發，在這大自然的境界裡，我們的心，若能和大自然境界，會合起來，那就無道不通了，條條道路都能通。
只是我們凡夫還沒有，所以我們就要借重「三十七(助)道法」，真智明發，真智，真正的明朗，真如的智慧明朗，啟發出來，證真如之理，是名叫做「道法智」，那就是「三十七助道品」。
三十七助道品，你們若以三四、二五、七八記，這樣就會比較簡單。
三十七助道品：
三四
二五
七八
三四就是，第一個四那就是「四念處」，「念」就是想，我們的思想、念頭，「處」就是身、受」心、法，就是「觀身不淨、觀受是苦、觀心無常、觀法無我」。
四念處：
觀身不淨
觀受是苦
觀心無常
觀法無我
這四個法，我們的身與心與我們的念頭，若能常常記著，我們的身體原來是這麼不清淨，我們還為這個身體計較什麼呢？從離開母親的胞胎，出生之後的這個身體，一直到我們現在，到底我們這個身，生、老、病、死這當中，身體到底能做什麼呢？思想一念偏差，無惡不做，念頭一念偏，招來了無限量的煩惱。
所以我們應該要知道，這個身體原來是不清淨，何必為這個身體計較呢？人生所感受的，一切都苦，雖然人一直在追逐享受，享受中難道有什麼樣的快樂嗎？人生，好像水月一樣，水中月真的是很幻化，水，天上的月，雖然是千江有水千江月，但是水若稍微搖一下，那個月就破碎了，或者是水若受了污染，月就模糊了，這就是在世間，世間就是這麼幻化無常。所以，光是一個「四念處」，我們就要好好警愓，這個身體，我們的心念，日常周圍的感受，原來我們的心是這麼無常。
修行，這個心念，生、住、異、滅，就是無法堅定我們的道心，這個心，觀出心無常，也是這樣起起落落，發心的時候很精進，懈怠的時候就是這樣在墮落，我們若能用心好好地去觀法，對這個法，我們要外面內觀，看外面的境界，我們要好好觀想，一切法都是無我，身體有我嗎？我們日常享受的，或者是苦受，或者是樂受，到頭來有我嗎？還有，我們的起心動念，到底哪一個念是我呢？想一想，好好細細思惟，其實觀法無我，這叫做四念處。
另一個四是四正勤：「已生惡令速斷，未生惡令不生；已生善令增長，未生善令速生。」
四正勤：
已生惡令速斷
未生惡令不生
已生善令增長
未生善令速生
四生勤，「正」就是不邪，我們了解了，要修行，我們要修行，我們必定要正，正思惟，好好來想，人身難得，佛法難聞，我們既然聽了佛法，我們心念是不是有正確呢？我們懂得分別善惡了嗎？善惡二字，我們的心還「未生惡」，幸好啊！「令不生」；我們的心沒有惡念，我們要常常警愓，我們要好好心念要端正，不要讓一念惡生起，所以令不生，惡不生。
若是「已生」呢？就要「令速斷」，這就是正而不邪，善呢？「已生善令增長」，「未生善令速生」，所以我們已生善，我們就要把握當下，就要恆持剎那，讓這個善能永恆，這樣一直繼續下去，這叫做正勤。
我們要勤精進，總而言之，就是斷惡修善，惡念已生，趕緊將它斷掉，善念未生，要趕緊讓善念生，生起了善念，我們要不斷、永遠繼續下去。
再來的四，那就是四如意足：「精進如意足、欲如意足、念如意足、慧如意足」。
四如意足：
精進如意足
欲如意足
念如意足
思惟如意足
這個如意的意思就是，「所修之法，如願滿足」，我們既然發心修行，希望我們一帆風順，從凡夫的境界開始發一念初心，這念初發心，從這個地方起點，一路很順利一直到佛的境界，這就是我們修行者最期待的。
就如佛，他能親近百千萬億諸佛，也能勤修道法，這是佛陀來人間，從開始發那一念初心開始，就能一路很順往前走，所說的很順，就是他這念心非常堅定，生生世世都是很多的障礙，很多的障礙，他都能克服過去，還是順利(通)過，就是精進。第一正精進，叫做「精進如意(足)」，若要精進如意，就是要正念、正精進，所以叫做精進如意(足)。
第二就是「欲如意足」，就是既發願了，我們要很堅定，我們若不堅定，起一念心很精進，但是外面什麼樣的境界一來，我們就失去了道念，這樣如何能如意呢？無法克服我們的難關，修行的道路就無法順利，所以必定要，將我們的願心堅定下來，這樣叫做「欲如意足」。
再來，那就是念，我們的心念「念如意足」，同樣要有正思、正見、正念，這個念，既然發心立願了，這都在我們的念頭。
我們的念頭發心立願，好的願不斷循環，我們的念就會專，就會堅固，否則我們的念一點點偏差，散心雜念，這個心散掉了，念頭很雜，想過去的雜念，「過去是雜念，未來是妄想」，我們都一直在想過去，妄想在未來，這樣念不專，所以我們必定，要有「念如意足」。
再來就是思惟，「思惟如意足」，我們的思惟、觀念，好好仔細來想，用心來想，佛法難聞，佛道難行，難聞已聞，難行已行，我們既然得到這麼好的環境，這麼好的時機，我們為何不把握時機，把握當下？
我們現在的根機，大家應該也是很整齊，知道佛法、大小乘法，小乘，佛陀已經用很多的方法，來逗教，我們又更有福，用在現在這個時機，我們還能聽到一乘的法，我們應該要很感恩，所以這是「思惟如意足」，我們要好好堅持，我們要好好思惟，這麼多的道法在我們的心，沒有離開修。
修行、自覺，既然我們都了解了，我們要趕緊思惟，用各種的方法來兼利他人，自利利他，覺行圓滿，天下事、天下人，我們要用無量種種天下的方法。
所以說，佛法就是生活化，菩薩人間化，這叫做人間佛法。佛陀一大事來人間，無不就是為人間設教施法，所以我們要好好思惟。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Spiritual Practice Is Inseparable from the Path(修行不離道法)
Date: December. 09. 2013
“The Tathagata is perfect in all exceptional virtues. The worlds in ten directions have all heard His name.”
Truly, the Buddha has come to this world many times over countless eons, repeatedly engaging in spiritual practice to accomplish the teachings of the Path over many lifetimes. This also alerts us that once we have aspired to spiritual practice, to learning the Buddha’s Way, we must look to the Buddha. He has come to the world over countless eons and has never deviated from the teachings of the Path. For an unknown length of time, He repeatedly comes to this world to engage in the spiritual practice of the exceptional teachings of the Path. Recently, I have been discussing the Path and the teachings. In this world, the Bodhi-path is a very broad and straight road for us to walk on. Over the past countless eons, He has repeatedly engaged in spiritual practice here and continuously cleared the way for this great Bodhi-path. Thus with a sense of gratitude, we must be diligent and learn how Tathagatas perfect all teachings of the Path. This is a very exceptional thing.
Since He repeatedly engages in spiritual practice over countless eons and many lifetimes, His name is widely known throughout the worlds of ten directions. This is the state of all Buddhas. As for us ordinary beings, we may or may not understand that the Buddha has been coming to this world for such a long time, for countless eons, solely to teach and transform sentient beings and forge this path for us. Do we understand this?
Thus, teachings of the Path are very important. As I have discussed before,
“The Buddha has, in the past, drawn near to countless Buddhas, exhaustively practiced all Buddhas’ infinite teachings of the Path and forged ahead with courage and vigor. Thus, His name is widely known.”
We can clearly understand this passage. Since the Buddha drew near to so many Buddhas, we can deduce that He spent a very long time on spiritual practice. What He cultivated were the teachings given by Buddhas He drew near to. He put His heart into storing them all in His mind. This is known as “exhaustively practiced all Buddhas’ infinite teachings of the Path.” All these teachings were stored in His mind. Thus, His name is widely known and understood in the worlds of noble beings. But we in the world of ordinary beings can only know; we cannot yet thoroughly understand. We listen to but do not yet truly comprehend the Buddha’s teachings.Yet truly comprehend the Buddha’s teachings.Truthfully, we still cannot fully understand the beauty of this great Bodhi-path.
As spiritual practitioners, we must mindfully comprehend the ‘Path’ and the “teachings”.At the most basic level, one could say the foundation of our spiritual practice is the 37 Practices to Enlightenment.These are practices that help us enter the Great Vehicle Bodhi-path, a very straight path, the One Vehicle path.
Teachings of the Path: The 37 Practices to Enlightenment develop the wisdom of True Suchness.
The principle for realizing True Suchness is the wisdom attained through teachings of the Path.
“The 37 Practices to Enlightenment help the wisdom of True Sucheness.”They can help us open up, clearly understand and exercise the wisdom of True Suchness.So, “our intrinsic nature perfect and radiant”.This prefect and radiant nature inspires and develops the wisdom of True Suchness.Within the bounds of the natural world, if our minds can be one with nature, all paths will be open to us.But, we have not yet attained [this state,] so we have to rely on the 37 Practices to Enlightenment, which develop the wisdom of True Suchness.When the clarity of the wisdom of True Suchness is evoked, we can realize its principles.This is wisdom of the teachings of the Path.
We achieve this through the 37 Practices to Enlightenment.If we remember them as the three Fours, two Fives, a Seven and an Eight, they will be easier to recall.
The three Fours refer to, first, the Fourfold Mindfulness.“Mindfulness” refers to our thinking, thoughts and ideas about our body, feelings, mind and all things.
So, “Contemplate the body as impure.Contemplate all feelings as suffering.
Contemplate the mind as impermanent.Contemplate all things as having no self.”
These four ways [focus on] our bodies and minds, as well as our thoughts.If we are constantly aware of how impure our bodies really are, then we have no reason to take issue on behalf of this body.From the time we leave the womb until now, we have had this body.As the body goes through [the cycle of] birth, aging, illness and death, what can it actually do?When our thinking goes astray, it can commit all evils.A single thought that goes astray may attract countless afflictions.
Thus, we should know that this body was originally impure, so we will not take issues over this body.Everything we feel in our physical existence is suffering.Though people constantly pursue pleasure, is there truly joy in such pleasures?Human life is like the moon reflected in water.The reflection is truly illusory.Although there are 1000 moons in 1000 rivers, if the water ripples even slightly the image of the moon shatters.If the water is polluted, the moon becomes blurry.This is how the world works; it is illusory and impermanent. So, the Fourth Mindfulness alone is something we must be really vigilant of. This body, our minds and our feelings about our daily surroundings are impermanent. Our thought of engaging in spiritual practice arises, abides, changes and ceases; therefore we cannot solidify our spiritual aspirations. We must contemplate the mind as impermanent; Contemplate the mind as impermanent it constantly wavers as well.
When we form an aspiration, we are very diligent, but when we are lax, we degenerate. If we put our heart into contemplating all things, in our minds we will reflect on external phenomena. As we interact with external conditions, we must really contemplate them. All things have no [permanent] self. Does the body have a [permanent] self? In our daily living, we may feel pleasure suffering or happiness. Where is the “self” in all that? Also, when our thoughts arise and stir, which thought is actually our “self”? Think very carefully about this. Actually, there is no self in all things. This is the Fourth Mindfulness.
Next are the Four Right Efforts. “Eliminate any evil that has already arisen. Prevent future evil from arising. Nurture any goodness that has already arisen. Encourage future goodness to quickly arise.”
In the Four Right Efforts, the word “right” means no deviation. When we understand that we must engage in spiritual practice, we must engage in Right Thinking. Think carefully about how difficult it is to be born a human and to hear the Dharma. Since we have listened to Buddha’s teachings, are our thoughts proper?
Do we strive to differential between good and evil? As for good and evil, if our minds have not given rise to “future evil”, then fortunately we can “prevent it from arising.” At present, our minds do not have evil thoughts. We must always be vigilant and think proper thoughts, so we will not permit any evil thoughts to arise. Thus, we prevent [future evil] from arising. For “any evil that has already arisen, we should quickly “eliminate” it. This is [how to be] right an ant deviate.
What about goodness? “Nurture any goodness that has already arisen. Encourage future goodness to quickly arise.” When goodness has already arisen, we want to seize the moment and make it last forever, so this goodness can be everlasting. We want this to continue on. This is known as Right Effort.
In short, to diligently advance, we must eliminate evil and cultivate goodness. If an evil thought has already arisen, we must immediately get rid of it. If good thoughts have not arisen, we must quickly give rise to them. When good thoughts have arisen, we want them to last forever.
The third of the Fours is the Four Bases of Fulfilling Power are the Power of Diligence, the Power of Aspiration, the Power of Thought, the Power of Contemplation.
Here, fulfilling power means being able to “fulfill their aspirations of engaging in spiritual practice.” Since we have aspired to spiritual practice, we hope for smooth sailing. In the state of ordinary beings, we make that initial aspiration. From this starting point, a smooth journey to the state of Buddhas is what we spiritual practitioners really hope for. We want to be like the Buddha, who draw near countless Buddhas and also diligently practiced the teachings of the Path. This is why, when the Buddha came to this world, from the moment He formed that initial aspiration.
His journey forward was very smooth. By smooth I mean that His aspiration was extraordinarily steadfast. Lifetime after lifetime, He faced many obstacles, but He overcame all of them. He successfully sailed through them because of His diligence. The First [fulfilling power] is Right Diligence, or the Power of diligence. To have the Power of Diligence we need Right Mindfulness and Right Diligence. This is the Power of diligence.
Second is the Power of Aspiration diligence. Once we have made vows, we must be very steadfast; if we are not steadfast, we may give rise to a diligent mindset, but when external challenges arise, we lose our will to practice. How could this be a power? If we have no way to overcome our difficulties, the road of spiritual practice will not be smooth. Thus, if is essential for us to be steadfast in our vows. This called the Power of Aspiration.
The next power is related to our thoughts, the Power of Thought. We must have Right Thinking, Right Views and Right Mindfulness. Once we have formed aspirations and vows, those thoughts are in our minds, and then these aspirations, vows and thoughts will be focused and strengthened through a continuous cycle if our thinking goes even slightly astray, we will have scattered minds and l diligence though a continuous cycle. Otherwise,if our thinking goes even slightly astray, we will scattered minds and discursive thoughts. “Thoughts of the past are a distraction. Thoughts of the future are a delusion.” We all continually think of the past and have delusions about the future, so our minds are not focused thus, we definitely must have Power f Thought.
The next one is the Power of Contemplation. In our contemplation and conceptualization, we want to think carefully and mindfully. The Buddha-Dharma is difficult to hear; the way to Buddhahood is difficult to practice, and we have heard what is difficult to hear and practiced what is difficult to practice. Since we already have such good conditions and such fortunate opportunities, why don’t we grasp this chance and seize present? As for our present capacities, I think we are probably on the same level.
There are Small and Great Vehicle teachings. For the Small Vehicle, the Buddha has already used many methods to teach accordingly. We are even more blessed that we have the opportunity right now to listen to the One Vehicle teachings. Therefore, we should be very grateful. This is the Power of contemplation, and we should persist in our contemplation. We have so many teachings in our minds, and they are all inseparable from spiritual practice and self-awakening. Since we all understand this, we want to immediately think of ways to benefit others. When we benefit ourselves and others, we have perfect awakened conduct. To all things and people in the world, we can apply infinite worldly methods.
Thus, we can apply the Dharma to our daily living and be Bodhisattvas in this world Buddha-Dharma is to be applied in this world. The Buddha’s great cause in coming to the world is solely to establish and give teachings. Thus, we really need to think about these things. Therefore everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞。
《法華經方便品第二》
⊙道法：三七道法真智明發，而證真如之理，是名道法智。
⊙三十七助道品：三四，二五，七八。
⊙四念處：觀身不淨、觀受是苦、觀心無常、觀法無我。
⊙四正勤：「已生惡令速斷，未生惡令不生；已生善令增長，未生善令速生。」
⊙四如意足：「精進如意足、欲如意足、念如意足、思惟如意足」。
**********************************
【證嚴上人開示】
「如來圓滿，一切殊勝功德，十方世界，無不聞知名稱。」
如來圓滿
一切殊勝功德
十方世界
無不聞知名稱
真正佛陀來人間，無央數劫累次來，就是累次修行，生生世世道法成就，這也是要警愓我們人人，既然發心修行，我們學佛就是要向佛看齊。
佛陀來人生，是無央數劫，累生累世都是不離道法，所以不知多久的時間，重重疊疊來人間，都是修行不離道法，道法殊勝。
最近都一直在說道與法，我們人間菩提大道直，這條大路很直、很廣，讓我們走，這是已經過去無央數劫，來人間修行，不斷不斷所開出來的，一條菩提大道。
所以我們應該要時時用感恩心來精進，來學習如來圓滿一切道法，所以這是一件很殊勝的事情。
既然是無央數劫，累生累世這樣不斷重疊在修行，所以十方世界無不名稱普聞，這是在諸佛世界。
若是我們凡夫，是不是能了解，佛陀來人間時間之長久，無央數(劫)來人間，無不都是為了要教化眾生，開啟這條道路，我們不知能否了解，所以說起來，道、道法是很重要。
我們前面也說過了，「佛曾親近百千萬億無數諸佛，盡行諸佛無量道法，勇猛精進名稱普聞。」
佛曾親近
百千萬億無數諸佛
盡行諸佛無量道法
勇猛精進名稱普聞
《法華經方便品第二》
這段(經)文我們就能很了解，佛陀所親近過的，既然是這麼多的佛，就能知道他是如何長時間來修行，所修行的、所親近的佛，就是佛如何說法，他用心如何來收納在他的心裡，所以叫做「盡行諸佛無量道法」。
所有的道法，都是收納在內心裡的道與法，所以名稱普聞。聖人的世界全都能了解，只是我們凡夫世界，只是知道，還無法透徹理解，只是聽，聽進去而已，無法真正體會佛陀道法，這條菩提大道的風光。
說實在，我們還無法透徹理解，「道法」這二字，對我們現在在修行者，要很用心來了解，用最基層，就是我們修行基礎的道法，應該也可以說是「三十七助道法」，我們要從這「三十七(助) 道法」，來幫助我們入大乘的菩提大直道，這條非常直的菩提道，一乘大道。
道法：
三七道法真智明發
而證真如之理
是名道法智
這「三十七助道法」，是「真智明發」，能幫助我們那個真實，真如智慧，能從我們的內心開啟、明了，發揮出來，所以「一性圓明自然」，一性圓明就是，真如智慧開啟明發，在這大自然的境界裡，我們的心，若能和大自然境界，會合起來，那就無道不通了，條條道路都能通。
只是我們凡夫還沒有，所以我們就要借重「三十七(助)道法」，真智明發，真智，真正的明朗，真如的智慧明朗，啟發出來，證真如之理，是名叫做「道法智」，那就是「三十七助道品」。
三十七助道品，你們若以三四、二五、七八記，這樣就會比較簡單。
三十七助道品：
三四
二五
七八
三四就是，第一個四那就是「四念處」，「念」就是想，我們的思想、念頭，「處」就是身、受」心、法，就是「觀身不淨、觀受是苦、觀心無常、觀法無我」。
四念處：
觀身不淨
觀受是苦
觀心無常
觀法無我
這四個法，我們的身與心與我們的念頭，若能常常記著，我們的身體原來是這麼不清淨，我們還為這個身體計較什麼呢？從離開母親的胞胎，出生之後的這個身體，一直到我們現在，到底我們這個身，生、老、病、死這當中，身體到底能做什麼呢？思想一念偏差，無惡不做，念頭一念偏，招來了無限量的煩惱。
所以我們應該要知道，這個身體原來是不清淨，何必為這個身體計較呢？人生所感受的，一切都苦，雖然人一直在追逐享受，享受中難道有什麼樣的快樂嗎？人生，好像水月一樣，水中月真的是很幻化，水，天上的月，雖然是千江有水千江月，但是水若稍微搖一下，那個月就破碎了，或者是水若受了污染，月就模糊了，這就是在世間，世間就是這麼幻化無常。所以，光是一個「四念處」，我們就要好好警愓，這個身體，我們的心念，日常周圍的感受，原來我們的心是這麼無常。
修行，這個心念，生、住、異、滅，就是無法堅定我們的道心，這個心，觀出心無常，也是這樣起起落落，發心的時候很精進，懈怠的時候就是這樣在墮落，我們若能用心好好地去觀法，對這個法，我們要外面內觀，看外面的境界，我們要好好觀想，一切法都是無我，身體有我嗎？我們日常享受的，或者是苦受，或者是樂受，到頭來有我嗎？還有，我們的起心動念，到底哪一個念是我呢？想一想，好好細細思惟，其實觀法無我，這叫做四念處。
另一個四是四正勤：「已生惡令速斷，未生惡令不生；已生善令增長，未生善令速生。」
四正勤：
已生惡令速斷
未生惡令不生
已生善令增長
未生善令速生
四生勤，「正」就是不邪，我們了解了，要修行，我們要修行，我們必定要正，正思惟，好好來想，人身難得，佛法難聞，我們既然聽了佛法，我們心念是不是有正確呢？我們懂得分別善惡了嗎？善惡二字，我們的心還「未生惡」，幸好啊！「令不生」；我們的心沒有惡念，我們要常常警愓，我們要好好心念要端正，不要讓一念惡生起，所以令不生，惡不生。
若是「已生」呢？就要「令速斷」，這就是正而不邪，善呢？「已生善令增長」，「未生善令速生」，所以我們已生善，我們就要把握當下，就要恆持剎那，讓這個善能永恆，這樣一直繼續下去，這叫做正勤。
我們要勤精進，總而言之，就是斷惡修善，惡念已生，趕緊將它斷掉，善念未生，要趕緊讓善念生，生起了善念，我們要不斷、永遠繼續下去。
再來的四，那就是四如意足：「精進如意足、欲如意足、念如意足、慧如意足」。
四如意足：
精進如意足
欲如意足
念如意足
思惟如意足
這個如意的意思就是，「所修之法，如願滿足」，我們既然發心修行，希望我們一帆風順，從凡夫的境界開始發一念初心，這念初發心，從這個地方起點，一路很順利一直到佛的境界，這就是我們修行者最期待的。
就如佛，他能親近百千萬億諸佛，也能勤修道法，這是佛陀來人間，從開始發那一念初心開始，就能一路很順往前走，所說的很順，就是他這念心非常堅定，生生世世都是很多的障礙，很多的障礙，他都能克服過去，還是順利(通)過，就是精進。第一正精進，叫做「精進如意(足)」，若要精進如意，就是要正念、正精進，所以叫做精進如意(足)。
第二就是「欲如意足」，就是既發願了，我們要很堅定，我們若不堅定，起一念心很精進，但是外面什麼樣的境界一來，我們就失去了道念，這樣如何能如意呢？無法克服我們的難關，修行的道路就無法順利，所以必定要，將我們的願心堅定下來，這樣叫做「欲如意足」。
再來，那就是念，我們的心念「念如意足」，同樣要有正思、正見、正念，這個念，既然發心立願了，這都在我們的念頭。
我們的念頭發心立願，好的願不斷循環，我們的念就會專，就會堅固，否則我們的念一點點偏差，散心雜念，這個心散掉了，念頭很雜，想過去的雜念，「過去是雜念，未來是妄想」，我們都一直在想過去，妄想在未來，這樣念不專，所以我們必定，要有「念如意足」。
再來就是思惟，「思惟如意足」，我們的思惟、觀念，好好仔細來想，用心來想，佛法難聞，佛道難行，難聞已聞，難行已行，我們既然得到這麼好的環境，這麼好的時機，我們為何不把握時機，把握當下？
我們現在的根機，大家應該也是很整齊，知道佛法、大小乘法，小乘，佛陀已經用很多的方法，來逗教，我們又更有福，用在現在這個時機，我們還能聽到一乘的法，我們應該要很感恩，所以這是「思惟如意足」，我們要好好堅持，我們要好好思惟，這麼多的道法在我們的心，沒有離開修。
修行、自覺，既然我們都了解了，我們要趕緊思惟，用各種的方法來兼利他人，自利利他，覺行圓滿，天下事、天下人，我們要用無量種種天下的方法。
所以說，佛法就是生活化，菩薩人間化，這叫做人間佛法。佛陀一大事來人間，無不就是為人間設教施法，所以我們要好好思惟。所以人人要時時多用心。
Explanations by Master Cheng-Yan
Subject: Spiritual Practice Is Inseparable from the Path(修行不離道法)
Date: December. 09. 2013
“The Tathagata is perfect in all exceptional virtues. The worlds in ten directions have all heard His name.”
Truly, the Buddha has come to this world many times over countless eons, repeatedly engaging in spiritual practice to accomplish the teachings of the Path over many lifetimes. This also alerts us that once we have aspired to spiritual practice, to learning the Buddha’s Way, we must look to the Buddha. He has come to the world over countless eons and has never deviated from the teachings of the Path. For an unknown length of time, He repeatedly comes to this world to engage in the spiritual practice of the exceptional teachings of the Path. Recently, I have been discussing the Path and the teachings. In this world, the Bodhi-path is a very broad and straight road for us to walk on. Over the past countless eons, He has repeatedly engaged in spiritual practice here and continuously cleared the way for this great Bodhi-path. Thus with a sense of gratitude, we must be diligent and learn how Tathagatas perfect all teachings of the Path. This is a very exceptional thing.
Since He repeatedly engages in spiritual practice over countless eons and many lifetimes, His name is widely known throughout the worlds of ten directions. This is the state of all Buddhas. As for us ordinary beings, we may or may not understand that the Buddha has been coming to this world for such a long time, for countless eons, solely to teach and transform sentient beings and forge this path for us. Do we understand this?
Thus, teachings of the Path are very important. As I have discussed before,
“The Buddha has, in the past, drawn near to countless Buddhas, exhaustively practiced all Buddhas’ infinite teachings of the Path and forged ahead with courage and vigor. Thus, His name is widely known.”
We can clearly understand this passage. Since the Buddha drew near to so many Buddhas, we can deduce that He spent a very long time on spiritual practice. What He cultivated were the teachings given by Buddhas He drew near to. He put His heart into storing them all in His mind. This is known as “exhaustively practiced all Buddhas’ infinite teachings of the Path.” All these teachings were stored in His mind. Thus, His name is widely known and understood in the worlds of noble beings. But we in the world of ordinary beings can only know; we cannot yet thoroughly understand. We listen to but do not yet truly comprehend the Buddha’s teachings.Yet truly comprehend the Buddha’s teachings.Truthfully, we still cannot fully understand the beauty of this great Bodhi-path.
As spiritual practitioners, we must mindfully comprehend the ‘Path’ and the “teachings”.At the most basic level, one could say the foundation of our spiritual practice is the 37 Practices to Enlightenment.These are practices that help us enter the Great Vehicle Bodhi-path, a very straight path, the One Vehicle path.
Teachings of the Path: The 37 Practices to Enlightenment develop the wisdom of True Suchness.
The principle for realizing True Suchness is the wisdom attained through teachings of the Path.
“The 37 Practices to Enlightenment help the wisdom of True Sucheness.”They can help us open up, clearly understand and exercise the wisdom of True Suchness.So, “our intrinsic nature perfect and radiant”.This prefect and radiant nature inspires and develops the wisdom of True Suchness.Within the bounds of the natural world, if our minds can be one with nature, all paths will be open to us.But, we have not yet attained [this state,] so we have to rely on the 37 Practices to Enlightenment, which develop the wisdom of True Suchness.When the clarity of the wisdom of True Suchness is evoked, we can realize its principles.This is wisdom of the teachings of the Path.
We achieve this through the 37 Practices to Enlightenment.If we remember them as the three Fours, two Fives, a Seven and an Eight, they will be easier to recall.
The three Fours refer to, first, the Fourfold Mindfulness.“Mindfulness” refers to our thinking, thoughts and ideas about our body, feelings, mind and all things.
So, “Contemplate the body as impure.Contemplate all feelings as suffering.
Contemplate the mind as impermanent.Contemplate all things as having no self.”
These four ways [focus on] our bodies and minds, as well as our thoughts.If we are constantly aware of how impure our bodies really are, then we have no reason to take issue on behalf of this body.From the time we leave the womb until now, we have had this body.As the body goes through [the cycle of] birth, aging, illness and death, what can it actually do?When our thinking goes astray, it can commit all evils.A single thought that goes astray may attract countless afflictions.
Thus, we should know that this body was originally impure, so we will not take issues over this body.Everything we feel in our physical existence is suffering.Though people constantly pursue pleasure, is there truly joy in such pleasures?Human life is like the moon reflected in water.The reflection is truly illusory.Although there are 1000 moons in 1000 rivers, if the water ripples even slightly the image of the moon shatters.If the water is polluted, the moon becomes blurry.This is how the world works; it is illusory and impermanent. So, the Fourth Mindfulness alone is something we must be really vigilant of. This body, our minds and our feelings about our daily surroundings are impermanent. Our thought of engaging in spiritual practice arises, abides, changes and ceases; therefore we cannot solidify our spiritual aspirations. We must contemplate the mind as impermanent; Contemplate the mind as impermanent it constantly wavers as well.
When we form an aspiration, we are very diligent, but when we are lax, we degenerate. If we put our heart into contemplating all things, in our minds we will reflect on external phenomena. As we interact with external conditions, we must really contemplate them. All things have no [permanent] self. Does the body have a [permanent] self? In our daily living, we may feel pleasure suffering or happiness. Where is the “self” in all that? Also, when our thoughts arise and stir, which thought is actually our “self”? Think very carefully about this. Actually, there is no self in all things. This is the Fourth Mindfulness.
Next are the Four Right Efforts. “Eliminate any evil that has already arisen. Prevent future evil from arising. Nurture any goodness that has already arisen. Encourage future goodness to quickly arise.”
In the Four Right Efforts, the word “right” means no deviation. When we understand that we must engage in spiritual practice, we must engage in Right Thinking. Think carefully about how difficult it is to be born a human and to hear the Dharma. Since we have listened to Buddha’s teachings, are our thoughts proper?
Do we strive to differential between good and evil? As for good and evil, if our minds have not given rise to “future evil”, then fortunately we can “prevent it from arising.” At present, our minds do not have evil thoughts. We must always be vigilant and think proper thoughts, so we will not permit any evil thoughts to arise. Thus, we prevent [future evil] from arising. For “any evil that has already arisen, we should quickly “eliminate” it. This is [how to be] right an ant deviate.
What about goodness? “Nurture any goodness that has already arisen. Encourage future goodness to quickly arise.” When goodness has already arisen, we want to seize the moment and make it last forever, so this goodness can be everlasting. We want this to continue on. This is known as Right Effort.
In short, to diligently advance, we must eliminate evil and cultivate goodness. If an evil thought has already arisen, we must immediately get rid of it. If good thoughts have not arisen, we must quickly give rise to them. When good thoughts have arisen, we want them to last forever.
The third of the Fours is the Four Bases of Fulfilling Power are the Power of Diligence, the Power of Aspiration, the Power of Thought, the Power of Contemplation.
Here, fulfilling power means being able to “fulfill their aspirations of engaging in spiritual practice.” Since we have aspired to spiritual practice, we hope for smooth sailing. In the state of ordinary beings, we make that initial aspiration. From this starting point, a smooth journey to the state of Buddhas is what we spiritual practitioners really hope for. We want to be like the Buddha, who draw near countless Buddhas and also diligently practiced the teachings of the Path. This is why, when the Buddha came to this world, from the moment He formed that initial aspiration.
His journey forward was very smooth. By smooth I mean that His aspiration was extraordinarily steadfast. Lifetime after lifetime, He faced many obstacles, but He overcame all of them. He successfully sailed through them because of His diligence. The First [fulfilling power] is Right Diligence, or the Power of diligence. To have the Power of Diligence we need Right Mindfulness and Right Diligence. This is the Power of diligence.
Second is the Power of Aspiration diligence. Once we have made vows, we must be very steadfast; if we are not steadfast, we may give rise to a diligent mindset, but when external challenges arise, we lose our will to practice. How could this be a power? If we have no way to overcome our difficulties, the road of spiritual practice will not be smooth. Thus, if is essential for us to be steadfast in our vows. This called the Power of Aspiration.
The next power is related to our thoughts, the Power of Thought. We must have Right Thinking, Right Views and Right Mindfulness. Once we have formed aspirations and vows, those thoughts are in our minds, and then these aspirations, vows and thoughts will be focused and strengthened through a continuous cycle if our thinking goes even slightly astray, we will have scattered minds and l diligence though a continuous cycle. Otherwise,if our thinking goes even slightly astray, we will scattered minds and discursive thoughts. “Thoughts of the past are a distraction. Thoughts of the future are a delusion.” We all continually think of the past and have delusions about the future, so our minds are not focused thus, we definitely must have Power f Thought.
The next one is the Power of Contemplation. In our contemplation and conceptualization, we want to think carefully and mindfully. The Buddha-Dharma is difficult to hear; the way to Buddhahood is difficult to practice, and we have heard what is difficult to hear and practiced what is difficult to practice. Since we already have such good conditions and such fortunate opportunities, why don’t we grasp this chance and seize present? As for our present capacities, I think we are probably on the same level.
There are Small and Great Vehicle teachings. For the Small Vehicle, the Buddha has already used many methods to teach accordingly. We are even more blessed that we have the opportunity right now to listen to the One Vehicle teachings. Therefore, we should be very grateful. This is the Power of contemplation, and we should persist in our contemplation. We have so many teachings in our minds, and they are all inseparable from spiritual practice and self-awakening. Since we all understand this, we want to immediately think of ways to benefit others. When we benefit ourselves and others, we have perfect awakened conduct. To all things and people in the world, we can apply infinite worldly methods.
Thus, we can apply the Dharma to our daily living and be Bodhisattvas in this world Buddha-Dharma is to be applied in this world. The Buddha’s great cause in coming to the world is solely to establish and give teachings. Thus, we really need to think about these things. Therefore everyone, please always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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