⊙五根增長力緣，立願發心持善念，諸種善根力無量，破惡生善道心堅。
⊙五力與根名同，謂善根雖生，惡猶未破，更須修習，令根增長。根成惡破，復名為力。
⊙信力：若信根增長，則能遮諸煩惱。精進力：若精進根增長，則能除身心懈怠。
⊙念力：若念根增長，則能破諸邪想。定力：若定根增長，則能破諸亂想。
⊙慧力：謂四念處之慧，照了一切諸法。若慧根增長，則能除一切邪妄之執，破一切偏小之慧。
⊙七菩提分，又名七覺分或七覺支：
一、擇法覺分。
二、精進覺分。
三、喜覺分。
四、除覺分。
五、捨覺分。
六、定覺分。
七、念覺分。
⊙擇法覺分：以智慧揀擇法之真偽也。
精進覺分：以勇猛之心離邪行而行真法也。
喜覺分：心得善法而生歡喜。
除覺分：亦名輕安覺支。斷除身心粗重而身心輕利安適也。
捨覺分：謂捨離所見念著之境。
定覺分：謂覺了所發之禪定。
念覺分：謂思惟所修之道。
【證嚴上人開示】
「五根增長力助緣，立願發心持善念，諸種善根力無量，破惡生善道心堅。」
五根增長力助緣
立願發心持善念
諸種善根力無量
破惡生善道心堅
「三十七助道品」——三四、二五、七、八，我們應該要謹記起來，用在日常生活中。過去說過「三四」、「五根」，現在我們將要開始說「五力」。「五根」要增長，需要「力」來助緣。
我們凡夫時時都是發心容易，卻是恆心難，那就是願力不夠。發心已經發心了，那個要堅持下去的力量是不夠，所以我們要根生，力來助緣。所以我們要立願，同時要發心，同時「根」與「力」要互相堅持這一念善。所以「諸(種)善根力無量」，諸善根要加上「力」，這樣就是無量。
我們這「五根」、「五力」，最重要就是破惡。我們善根生起，我們必定要好好防止我們的心念——欲心一起，惡念就生，所以我們必定要用「五力」，來護持我們的心。所以，生起善根，而後就要破惡。「眾善奉行，諸惡莫作」，這就是「五根、五力」的力量。眾善奉行那是善根，諸惡莫作那就是力，所以有「五根、五力」，道心才能堅定。所以大家要用心記住。
五力與根名同
謂善根雖生
惡猶未破
更須修習
令根增長
根成惡破
復名為力
所以我們必定要來修習，令根增長。這個「力」要增強，善根才會增長。增長了善根，還是要加強我們的力量，這樣才能破除不好的習氣。這我們要很用心，這「力」要增強。
那麼，什麼是「五力」呢？前面說過，與「五根」相同——有信根就要有信力。所以這「力」就是信根增長，使令善根能夠增長；有「力」根才能增長。所以「力」不要讓煩惱遮蔽住，信根要生出來，必定煩惱就要撥開，所以我們要生出信根，我們就要用力來撥開煩惱，這就是「根」與「力」必定要相隨。
信力：
若信根增長
則能遮諸煩惱
精進力：
若精進根增長
則能除身心懈怠
第二就是「精進力」。有「精進根」同樣也要有「精進力」。「精進根」增長，即能除身、心的懈怠。
第三就是「念力」。我們有「念根」，當然也需要有「念力」。我們若是「念力」若不夠，就容易被邪見、邪思、邪想將我們掩蓋過，這也就是煩惱。我們的心念不正確，心雜念很多，無法專心一念，這就是缺了念力——念的力量。所以我們現在要加上念的力量，要正思、正見、正思惟，不要讓邪思、邪念、邪想將我們掩蓋住。所以必定要有力量來突破，所以我們就要有「念力」。
念力：
若念根增長
則能破諸邪想
定力：
若定根增長
則能破諸亂想
接著就是「定力」。我們要有定，不過「定力」談何容易！我們的日常生活中就是人、事、物，這些人、事、物常常都會來亂了我們的心，所以我們必定要有堅定的力量，才不會受外面的境界——人、事、物來亂我們的心、亂我們的思想。所以我們必定用「力」來破除煩惱、亂想，所以我們還是同樣要用「定力」。
第五就是「慧力』。我們既然有「慧根」，我們一定要用「慧力」來維持。
慧力：
謂四念處之慧
照了一切諸法
若慧根增長
則能除
一切邪妄之執
破一切偏小之慧
在這「四念處」的慧，要有智慧，有智慧才能照了一切諸法。「四念處」，無論是觀身不淨、觀受是苦、觀心無常、觀法無我等等，都是要用智慧。
我們若是沒有智慧的人，身體就是天生自然，就是這個身體。我們若用智慧來想，這個身體，為了這個身體，怎麼會做這麼多錯誤的事情？因為是一個感受，別人都有的，我為什麼沒有呢？所以這顆心沒有好好定下來，就起心動念，就想要去造作很多。
我們若有智慧就懂得去觀——「諸法無我」，一切有為法，是人造，是時間來成就。時間會過去，有成、住、壞、空；是人造的，這不是永久的，所以諸法是「無我」。不過我們凡夫就是受外面的境界，不斷不斷如此將我們誘引，所以我們與外面的境界，常常糾纏不清。
所以常常說，雖然人人都有本具佛性，不過都是「在纏」——在纏的如來。這就是我們的「慧根、慧力」不夠。所以我們必定要用「五根、五力」來增長我們的「四念處」。
所以這「四念處」的智慧能照了一切諸法，所以「若慧根增長，則能除一切邪妄執」。我們凡夫都是邪，邪思、邪見、妄執，所以因為如此，我們凡夫就會對外面的境界不斷追逐。若是修行的人呢？也同樣會，我們也有偏執，各人有個人偏執一端的修行，這全都是「偏小」。雖然你想要修行，我們這顆心還未知道如何開大，只是看到門縫的一扇之光，就想從門縫鑽過去，這樣是很可惜。
門能大開，開大門，同時能鋪大道，所以我們應該好好用開闊的心、用智慧，借重智慧的力量，讓我們能知道，人生這個身軀，我們這個身體生來人間，到底是要做什麼事情？難道只是為這個身軀所需要的範圍嗎？不對。既來生，「身是載道器」，我們要修行，有此身軀，我們才能修行。我們要把握這輩子、把握這個身體，「此身不向今生度，更向何生度此身？」難道只度自身就好了嗎？還要兼利他人。所以我們學佛，真的是要學「盡行諸佛無量道法」。
這「四念處」、「三四」與「二五」是這麼重要，所以我們大家要很用心。
接下來，就是「七菩提分」。菩提就是覺，七種覺悟的方向。
七菩提分
又名七覺分
或七覺支
一、擇法覺分
二、精進覺分
三、喜覺分
四、除覺分
五、捨覺分
六、定覺分
七、念覺分
擇法覺分：
以智慧揀擇
法之真偽也
精進覺分：
以勇猛之心
離邪行而行真法也
喜覺分：
心得善法而生歡喜
「七菩提分」，第一就是「擇法覺分」，就是用智慧來揀擇，揀擇就是分別，我們來選擇，我們要走什麼路、什麼樣的覺。我們若是欠缺這覺分，不會分別，若能如此，我們就會走在險路上。我們要走得真正自在、安然，到達佛的境界，我們必定要用揀擇。
第二就是「精進覺分」，就是用勇猛的心，離邪行，能夠行直法。前面懂得選擇，接下來我們就要很精進，要很勇猛精進的心，我們才能遠離邪，邪思偏道，我們才能走，走在真實的法——「一實」、真實的法。這是我們要懂得選擇。
第三是「喜覺分」。我們接受法之後，是對的法，我們要用心把握，要好好行在法中，時時起歡喜。我們若是歡喜，「甘願做，歡喜受」，修行苦嗎？是我們自己很歡喜，聽法歡喜，行在法中歡喜，為人付出歡喜，很多的歡喜。只要你如你的心意，正確發心的心意去走，如此就是能得法。「心得善法而生歡喜」，我們的心已經得到善法，我們時時都是法喜充滿。
第四就是「除覺分」名輕安，「輕安覺支」。斷除身心很多很明顯、很粗重的煩惱。
除覺分：
亦名輕安覺支
斷除身心粗重
而身心輕利安適也
總而言之，身心煩惱粗重，我們有這個「除覺分」，也就是輕安的覺分，「既來之，則安之」，我們要用心於道法上，自然心的煩惱會去除，身的煩惱也會去除。這就是除身心粗重煩惱，而身心輕而安。這就是「除覺分」。
第五就是「捨覺分」。「捨」，我們要知道，很多的煩惱來自於，我有做好事，但是我做後，我還是感覺是我幫助你，你要感恩我。如此就很辛苦。
我們每天無論做什麼事情，做好事是我們的本分，做過了就不必放在心上。所以我們要「捨」，我們要修「慈悲平等觀」，若能如此，才能「捨」——「捨離所見念著之境」。我們要捨離我們所見，我們的觀念、見解等等，我們要捨。
第六就是「定覺分」。「定」就是「覺了所發之禪定」。我們覺悟之後，我們的心自然就時時於道上，在這個菩提道中，在正思、正念裡。所以我們就是「覺了所發之禪定」，這叫做「定」，定的覺支。「挑柴運水無不是禪」，我們的心都常常在定中。
第七就是「念覺支」，就是「思惟所修之道法」，我們都要很明瞭，能了解。所以我們要時時用心，不可受外面的境界，把我們困擾了。
捨覺分：
謂捨離
所見念著之境
定覺分：
謂覺了所發之禪定
念覺分：謂
思惟所修之道
所以我們必定要走這條康莊的大道，不是小小的門縫，光用小門縫就要衝到外面，這不是究竟。我們真正學佛要行法，法要行，要身體力行，所以法就是在為鋪我們的路，這條路要走得正確。所以前面說的「三四、二五、七、八」，現在的「七菩提分」，大家還是同樣要很時時用心，走好我們這條道路，一點點都不可偏差。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Strengthen the Path with the Roots and Powers (根力無量七覺道堅)
Date: December. 11. 2013
The Five Spiritual Roots grow with the [Five] Powers as assisting conditions. Make vows and aspire to uphold good thoughts. Plant roots of goodness with unlimited power. Destroy evil and give rise to goodness to strengthen spiritual aspirations.
The 37 Practices to Enlightenment, the three Fours, two Fives, a Seven and Eight, are what we must bear in mind and apply in our daily living. Earlier I discussed the Three Fours and the Five Spiritual Roots. Now, I will start talking about the Five Powers. For the Five Spiritual Roots to grow, they need “powers” as assisting conditions. We ordinary people always find it easier to form aspirations than to persevere in them. This shows that our will is insufficient. We have already formed aspirations but do not yet have enough strength to persevere. Therefore, after our spiritual roots arise, we must develop powers as assisting conditions.
So, we must make vows as we form aspirations and develop roots and powers at the same time to mutually maintain this good thought. We must “plant roots of goodness with unlimited power.” When power is added to all roots of goodness, they become unlimited. The most important aspect of the Five Spiritual Roots and Five Powers is destroying evil. When roots of goodness arise, we must properly guard our minds.
If desires arise, evil thoughts will grow. Therefore, we must exercise the Five Powers to safeguard our minds. Thus, after giving rise to roots of goodness we must destroy evil. To “do all good deeds, refrain from all evil,” we need the strength of the Five Spiritual Roots and the Five Powers. To do all good deeds requires roots of goodness. To refrain from all evil requires these powers. So, only with the Five Spiritual Roots and Five Powers can we solidify our spiritual aspirations. Therefore, we must mindfully remember this.
The Five Powers share the same categories as the Five Spiritual Roots. Even thought roots of goodness arise, evil has not been destroyed. So, we must cultivate practices that enable these roots to grow. When roots are grown, evil is destroyed. Thus, they are called powers.
Therefore, we must cultivate practices that enable these roots to grow. This “power” must be strengthened for the roots of goodness to grow. Once we grow roots of goodness, we still need to strengthen our powers, so we can eliminate our bad habitual tendencies. We must really put our hearts into strengthening this “power”.
So then, what are the Five Powers? As I said, they are the same as the Five Spiritual Roots. If we have the Root of Faith, we must have the Power of Faith. This power enables the Root of Faith, this root of goodness, to develop. Only with power can the root grow. So, with this power, we will not allow afflictions to cover us. For the Root of Faith to grow, we must push aside our afflictions. To grow the Root of Faith, we must apply power to push aside afflictions. This is why root and power must accompany each other.
Power of Faith:
If the Root of Faith grows, it can overshadow all afflictions.
Power of Diligence:
If the Root of Diligence grows, it can eliminate indolence of the body and mind.
The second is power of Diligence.
If we have the Root of Diligence, we also need the Power of Diligence.When the Root of Diligence is developed, it eliminates indolence of the body and mind.
The third is the Power of Thought.
Since we have the Root of Thought, of course we also need the Power of Thought.
If our Power of Thought is insufficient, we will easily be overcome by deviant views and thinking, which are afflictions.
If our mindset is incorrect, we will have many discursive thoughts and will be unable to focus.
This comes from lacking strength in our thoughts.So, now we must develop this power.We must have Right Views and Thinking about not be overcome by deviant thoughts.To have the strength to bread through them, we need the Power of Thought.
Power of Thought:
If the Root of Thought grows, it can destroy all deviant thinking.
Power of Samadhi:
If he Root of Samadhi grows, it can destroy all discursive thinking.
Next is the Power of Samadhi.We need to achieve Samadhi, but that is not easy.In our daily living, we deal with many things.These things often disturb us.Therefore, we must have unwavering strength, so external challenges will not disturb us or confuse our thinking.So, we must apply “power” to eliminate afflictions and discursive thinking.We must likewise exercise the Power of Samadhi.
The fifth is the Power of Wisdom, we need the Power of Wisdom to sustain it.
Power of Wisdom:
The wisdom of the Fourfold Mindfulness can illuminate all things.
If the Root of Wisdom grows, it can eliminate all deviant, false attachments and destroy all bias toward limited wisdom.
Thus, having the Fourfold Mindfulness requires wisdom.Only with wisdom can we illuminate all things.Whether we contemplate the body as impure, contemplate all feelings as suffering, contemplate all things as having no self, we need to exercise wisdom.If we are without wisdom, we may think, “This is natural, the body is what it is”.If we contemplate with wisdom, we will think, “Why are so many wrongs committee for the sake of this body?”It is because of our feelings.“Why do I not have what others have?”In this way, the mind cannot settle down.So thoughts arise and stir, and thus we create [much karma].If we have wisdom, we will contemplate that there is no self in all things.All conditioned phenomena were created by people over time.As time passes, [they go through] formation, existence, decay and disappearance.
Things created by people will not last forever.Therefore, all things have “no self”.
But we ordinary people are continuously tempted by external conditions.
So, we are constantly entangled by them.I often say, though we all intrinsically have Buddha-nature, we are Tathagatas-in-Bonds.This is because our Root and Power of Wisdom are not strong enough.So, we must exercise the Five Spiritual Roots and Five Powers to develop our Fourfold Mindfulness.So, the Wisdom of the Fourfold Mindfulness can illuminate all things. “If the Root of Wisdom grows, it can eliminate all deviant, false attachments”.
We all have deviant thoughts, views and attachments. Because of this, we ordinary people will continuously pursue things in external conditions. Even spiritual practitioners do the same. We also have biases and attachments toward a certain type of spiritual practice. These are all “biases toward the limited”. Though we wish to engage in spiritual practice, we still do not know how to broaden our minds. We only see a ray of light through a crack in the door, and then we want to squeeze ourselves through it. This is really pity. This door can be opened wide. As we open it, we can also pave the great path. Therefore, we must develop a very broad mind and make use of the strength of wisdom to help us understand the purpose of this human existence and what we are here for what we are here for.
Do we only do things according to the body’s needs? No. Since we were born into this existence, “the body is a vessel for spiritual practice.” Only with this body can we engage in spiritual practice. We should take advantage of this lifetime, of this body. “If we do not transform ourselves in this life, when will we do it?” Is it enough to transform only ourselves? We also need to benefit others. So, when we study the Buddha’s Way, we must truly learn to “exhaustively practice all Buddhas’ infinite paths to enlightenment.” The Fourfold Mindfulness, the three Fours and the two Fives are so important. So, we must be very mindful.
Next, we have the Seven Factors of Bodhi. Bodhi is enlightenment and these are seven ways of attaining enlightenment.
“The Seven Factors of Bodhi, or Seven Factors or Ranches of Enlightenment”
1.Factor of Discernment
2.Factor of Diligence
3.Factor of Joy
4.Factor of Elimination
5.Factor of Renunciation
6.Factor of Samadhi
7.Factor of Thought
Factor of Discernment: With wisdom, choose between true and false teachings.
Factor of Diligence: With courage and vigor, leave behind evil actions to practice true Dharma.
Factor of Joy: The mind attains virtuous Dharma, then feels joy.
Of the Seven Factors of Bodhi, the first is the Factor of Discernment, which is to choose with wisdom. Choosing means making distinctions. We choose which roads to take, what kind of awakening to achieve. If we lack this factor of enlightenment, we will not know how to choose. Therefore, we will end up on a dangerous path. To truly walk freely and peacefully to reach the stage of the Buddha, we must make choices.
Second is the Factor of Diligence, which is to courageously distance ourselves from evil actions to practice the true Dharma. First, we lean to make choices. Then, we must be very courageous and diligent, so we can transcend deviant thinking and biased paths. Thus we can walk on the path of True Dharma, of One Reality. So, we must learn to choose.
The third is the Factor of Joy. After we receive the teachings, if they are correct, we must earnestly take advantage of them to really practice and always be joyful. If we are joyful, then we “willingly do and are happy to bear”. Is engaging in spiritual practice hard work? It makes us joyful. When we listen to the Dharma we are joyful; When we practice the Dharma we are joyful. When we give to others, we feel very joyful. As long we make correct aspirations and then follow up on those intentions, we can attain the Dharma. “The mind attains virtous Dharma, then feels joy.” Our minds have already attained virtuous Dharma, so we are constantly filled with Dharma-joy.
The fourth is the Factor of Renunciation, also called the Factor of Peace, which is eliminating the body and mind’s very obvious and heavy afflictions.
Factor of Elimination:
also called Factor of Peace. Eliminate coarse burdens of body and mind to be mentally and physically at ease and comfortable.
In summary, afflictions of the body and mind may be coarse. With this Factor of Elimination, also called the Factor of Peace, “Since we are already here, let us be at peace.” When we put our hearts into the teaching of the Path, naturally we can eliminate the afflictions of the body and mind. This is how we eliminate coarse afflictions of the body and mind and be mentally and physically at ease and comfortable. This is the Factor of Elimination.
The fifth is the Factor of Renunciation. We need to recognize that many afflictions originate from [thinking]. “I have done good deeds, but after doing them, I still feel that, since I helped you, you should be grateful toward me.”
Feeling this way is taxing. No matter what we do every day, doing good deeds is our fundamental duty. After we do it, we must not dwell on it. So, we must let go. We must cultivate “impartial compassion.” Only by doing so can we practice renunciation and “let go of attachments to views and thinking.”
We must let go of our views, our perspectives and understandings. We must renounce them.
The sixth is the Factor of Samadhi, Samadhi is “a meditative state we enter after we awaken.” Once we have awakened, our minds will naturally always be on this Bodhi-path and in a state of Right Thinking and Right Mindfulness. Therefore, this “meditative state we enter after we awaken” is the Factor of Samadhi.“Carrying firewood and water is also meditation.” Our minds can constantly be in a state of Samadhi.
The seventh is the Factor of Thought, which is to “contemplate the teachings of the Path.” We should all clearly understand this.So we must constantly be mindful, and not allow external conditions to trouble us.
Factor of Renunciation: Let go of attachments to views and thinking.
Factor of Samadhi: A meditative state we enter after we awaken.
Factor of Thought: To contemplate the teachings of the Path.
So, we must walk this broad path, not squeeze through a small crack in the door.Rushing outside though a small crack in the door is not the ultimate [way]. To truly learn the Buddha’s Way, we must practice the Dharma. To practice the Dharma, we must physically manifest the teachings. So, the Dharma is paving the way for us, and we must walk on this path correctly.
Earlier I mentioned, “three Fours, two Fives, a Seven and Eight, and now [covered] the Seven Factors of Bodhi.” We should still mindfully and properly walk this path at all times, without the slightest divergence. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙五力與根名同，謂善根雖生，惡猶未破，更須修習，令根增長。根成惡破，復名為力。
⊙信力：若信根增長，則能遮諸煩惱。精進力：若精進根增長，則能除身心懈怠。
⊙念力：若念根增長，則能破諸邪想。定力：若定根增長，則能破諸亂想。
⊙慧力：謂四念處之慧，照了一切諸法。若慧根增長，則能除一切邪妄之執，破一切偏小之慧。
⊙七菩提分，又名七覺分或七覺支：
一、擇法覺分。
二、精進覺分。
三、喜覺分。
四、除覺分。
五、捨覺分。
六、定覺分。
七、念覺分。
⊙擇法覺分：以智慧揀擇法之真偽也。
精進覺分：以勇猛之心離邪行而行真法也。
喜覺分：心得善法而生歡喜。
除覺分：亦名輕安覺支。斷除身心粗重而身心輕利安適也。
捨覺分：謂捨離所見念著之境。
定覺分：謂覺了所發之禪定。
念覺分：謂思惟所修之道。
【證嚴上人開示】
「五根增長力助緣，立願發心持善念，諸種善根力無量，破惡生善道心堅。」
五根增長力助緣
立願發心持善念
諸種善根力無量
破惡生善道心堅
「三十七助道品」——三四、二五、七、八，我們應該要謹記起來，用在日常生活中。過去說過「三四」、「五根」，現在我們將要開始說「五力」。「五根」要增長，需要「力」來助緣。
我們凡夫時時都是發心容易，卻是恆心難，那就是願力不夠。發心已經發心了，那個要堅持下去的力量是不夠，所以我們要根生，力來助緣。所以我們要立願，同時要發心，同時「根」與「力」要互相堅持這一念善。所以「諸(種)善根力無量」，諸善根要加上「力」，這樣就是無量。
我們這「五根」、「五力」，最重要就是破惡。我們善根生起，我們必定要好好防止我們的心念——欲心一起，惡念就生，所以我們必定要用「五力」，來護持我們的心。所以，生起善根，而後就要破惡。「眾善奉行，諸惡莫作」，這就是「五根、五力」的力量。眾善奉行那是善根，諸惡莫作那就是力，所以有「五根、五力」，道心才能堅定。所以大家要用心記住。
五力與根名同
謂善根雖生
惡猶未破
更須修習
令根增長
根成惡破
復名為力
所以我們必定要來修習，令根增長。這個「力」要增強，善根才會增長。增長了善根，還是要加強我們的力量，這樣才能破除不好的習氣。這我們要很用心，這「力」要增強。
那麼，什麼是「五力」呢？前面說過，與「五根」相同——有信根就要有信力。所以這「力」就是信根增長，使令善根能夠增長；有「力」根才能增長。所以「力」不要讓煩惱遮蔽住，信根要生出來，必定煩惱就要撥開，所以我們要生出信根，我們就要用力來撥開煩惱，這就是「根」與「力」必定要相隨。
信力：
若信根增長
則能遮諸煩惱
精進力：
若精進根增長
則能除身心懈怠
第二就是「精進力」。有「精進根」同樣也要有「精進力」。「精進根」增長，即能除身、心的懈怠。
第三就是「念力」。我們有「念根」，當然也需要有「念力」。我們若是「念力」若不夠，就容易被邪見、邪思、邪想將我們掩蓋過，這也就是煩惱。我們的心念不正確，心雜念很多，無法專心一念，這就是缺了念力——念的力量。所以我們現在要加上念的力量，要正思、正見、正思惟，不要讓邪思、邪念、邪想將我們掩蓋住。所以必定要有力量來突破，所以我們就要有「念力」。
念力：
若念根增長
則能破諸邪想
定力：
若定根增長
則能破諸亂想
接著就是「定力」。我們要有定，不過「定力」談何容易！我們的日常生活中就是人、事、物，這些人、事、物常常都會來亂了我們的心，所以我們必定要有堅定的力量，才不會受外面的境界——人、事、物來亂我們的心、亂我們的思想。所以我們必定用「力」來破除煩惱、亂想，所以我們還是同樣要用「定力」。
第五就是「慧力』。我們既然有「慧根」，我們一定要用「慧力」來維持。
慧力：
謂四念處之慧
照了一切諸法
若慧根增長
則能除
一切邪妄之執
破一切偏小之慧
在這「四念處」的慧，要有智慧，有智慧才能照了一切諸法。「四念處」，無論是觀身不淨、觀受是苦、觀心無常、觀法無我等等，都是要用智慧。
我們若是沒有智慧的人，身體就是天生自然，就是這個身體。我們若用智慧來想，這個身體，為了這個身體，怎麼會做這麼多錯誤的事情？因為是一個感受，別人都有的，我為什麼沒有呢？所以這顆心沒有好好定下來，就起心動念，就想要去造作很多。
我們若有智慧就懂得去觀——「諸法無我」，一切有為法，是人造，是時間來成就。時間會過去，有成、住、壞、空；是人造的，這不是永久的，所以諸法是「無我」。不過我們凡夫就是受外面的境界，不斷不斷如此將我們誘引，所以我們與外面的境界，常常糾纏不清。
所以常常說，雖然人人都有本具佛性，不過都是「在纏」——在纏的如來。這就是我們的「慧根、慧力」不夠。所以我們必定要用「五根、五力」來增長我們的「四念處」。
所以這「四念處」的智慧能照了一切諸法，所以「若慧根增長，則能除一切邪妄執」。我們凡夫都是邪，邪思、邪見、妄執，所以因為如此，我們凡夫就會對外面的境界不斷追逐。若是修行的人呢？也同樣會，我們也有偏執，各人有個人偏執一端的修行，這全都是「偏小」。雖然你想要修行，我們這顆心還未知道如何開大，只是看到門縫的一扇之光，就想從門縫鑽過去，這樣是很可惜。
門能大開，開大門，同時能鋪大道，所以我們應該好好用開闊的心、用智慧，借重智慧的力量，讓我們能知道，人生這個身軀，我們這個身體生來人間，到底是要做什麼事情？難道只是為這個身軀所需要的範圍嗎？不對。既來生，「身是載道器」，我們要修行，有此身軀，我們才能修行。我們要把握這輩子、把握這個身體，「此身不向今生度，更向何生度此身？」難道只度自身就好了嗎？還要兼利他人。所以我們學佛，真的是要學「盡行諸佛無量道法」。
這「四念處」、「三四」與「二五」是這麼重要，所以我們大家要很用心。
接下來，就是「七菩提分」。菩提就是覺，七種覺悟的方向。
七菩提分
又名七覺分
或七覺支
一、擇法覺分
二、精進覺分
三、喜覺分
四、除覺分
五、捨覺分
六、定覺分
七、念覺分
擇法覺分：
以智慧揀擇
法之真偽也
精進覺分：
以勇猛之心
離邪行而行真法也
喜覺分：
心得善法而生歡喜
「七菩提分」，第一就是「擇法覺分」，就是用智慧來揀擇，揀擇就是分別，我們來選擇，我們要走什麼路、什麼樣的覺。我們若是欠缺這覺分，不會分別，若能如此，我們就會走在險路上。我們要走得真正自在、安然，到達佛的境界，我們必定要用揀擇。
第二就是「精進覺分」，就是用勇猛的心，離邪行，能夠行直法。前面懂得選擇，接下來我們就要很精進，要很勇猛精進的心，我們才能遠離邪，邪思偏道，我們才能走，走在真實的法——「一實」、真實的法。這是我們要懂得選擇。
第三是「喜覺分」。我們接受法之後，是對的法，我們要用心把握，要好好行在法中，時時起歡喜。我們若是歡喜，「甘願做，歡喜受」，修行苦嗎？是我們自己很歡喜，聽法歡喜，行在法中歡喜，為人付出歡喜，很多的歡喜。只要你如你的心意，正確發心的心意去走，如此就是能得法。「心得善法而生歡喜」，我們的心已經得到善法，我們時時都是法喜充滿。
第四就是「除覺分」名輕安，「輕安覺支」。斷除身心很多很明顯、很粗重的煩惱。
除覺分：
亦名輕安覺支
斷除身心粗重
而身心輕利安適也
總而言之，身心煩惱粗重，我們有這個「除覺分」，也就是輕安的覺分，「既來之，則安之」，我們要用心於道法上，自然心的煩惱會去除，身的煩惱也會去除。這就是除身心粗重煩惱，而身心輕而安。這就是「除覺分」。
第五就是「捨覺分」。「捨」，我們要知道，很多的煩惱來自於，我有做好事，但是我做後，我還是感覺是我幫助你，你要感恩我。如此就很辛苦。
我們每天無論做什麼事情，做好事是我們的本分，做過了就不必放在心上。所以我們要「捨」，我們要修「慈悲平等觀」，若能如此，才能「捨」——「捨離所見念著之境」。我們要捨離我們所見，我們的觀念、見解等等，我們要捨。
第六就是「定覺分」。「定」就是「覺了所發之禪定」。我們覺悟之後，我們的心自然就時時於道上，在這個菩提道中，在正思、正念裡。所以我們就是「覺了所發之禪定」，這叫做「定」，定的覺支。「挑柴運水無不是禪」，我們的心都常常在定中。
第七就是「念覺支」，就是「思惟所修之道法」，我們都要很明瞭，能了解。所以我們要時時用心，不可受外面的境界，把我們困擾了。
捨覺分：
謂捨離
所見念著之境
定覺分：
謂覺了所發之禪定
念覺分：謂
思惟所修之道
所以我們必定要走這條康莊的大道，不是小小的門縫，光用小門縫就要衝到外面，這不是究竟。我們真正學佛要行法，法要行，要身體力行，所以法就是在為鋪我們的路，這條路要走得正確。所以前面說的「三四、二五、七、八」，現在的「七菩提分」，大家還是同樣要很時時用心，走好我們這條道路，一點點都不可偏差。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Strengthen the Path with the Roots and Powers (根力無量七覺道堅)
Date: December. 11. 2013
The Five Spiritual Roots grow with the [Five] Powers as assisting conditions. Make vows and aspire to uphold good thoughts. Plant roots of goodness with unlimited power. Destroy evil and give rise to goodness to strengthen spiritual aspirations.
The 37 Practices to Enlightenment, the three Fours, two Fives, a Seven and Eight, are what we must bear in mind and apply in our daily living. Earlier I discussed the Three Fours and the Five Spiritual Roots. Now, I will start talking about the Five Powers. For the Five Spiritual Roots to grow, they need “powers” as assisting conditions. We ordinary people always find it easier to form aspirations than to persevere in them. This shows that our will is insufficient. We have already formed aspirations but do not yet have enough strength to persevere. Therefore, after our spiritual roots arise, we must develop powers as assisting conditions.
So, we must make vows as we form aspirations and develop roots and powers at the same time to mutually maintain this good thought. We must “plant roots of goodness with unlimited power.” When power is added to all roots of goodness, they become unlimited. The most important aspect of the Five Spiritual Roots and Five Powers is destroying evil. When roots of goodness arise, we must properly guard our minds.
If desires arise, evil thoughts will grow. Therefore, we must exercise the Five Powers to safeguard our minds. Thus, after giving rise to roots of goodness we must destroy evil. To “do all good deeds, refrain from all evil,” we need the strength of the Five Spiritual Roots and the Five Powers. To do all good deeds requires roots of goodness. To refrain from all evil requires these powers. So, only with the Five Spiritual Roots and Five Powers can we solidify our spiritual aspirations. Therefore, we must mindfully remember this.
The Five Powers share the same categories as the Five Spiritual Roots. Even thought roots of goodness arise, evil has not been destroyed. So, we must cultivate practices that enable these roots to grow. When roots are grown, evil is destroyed. Thus, they are called powers.
Therefore, we must cultivate practices that enable these roots to grow. This “power” must be strengthened for the roots of goodness to grow. Once we grow roots of goodness, we still need to strengthen our powers, so we can eliminate our bad habitual tendencies. We must really put our hearts into strengthening this “power”.
So then, what are the Five Powers? As I said, they are the same as the Five Spiritual Roots. If we have the Root of Faith, we must have the Power of Faith. This power enables the Root of Faith, this root of goodness, to develop. Only with power can the root grow. So, with this power, we will not allow afflictions to cover us. For the Root of Faith to grow, we must push aside our afflictions. To grow the Root of Faith, we must apply power to push aside afflictions. This is why root and power must accompany each other.
Power of Faith:
If the Root of Faith grows, it can overshadow all afflictions.
Power of Diligence:
If the Root of Diligence grows, it can eliminate indolence of the body and mind.
The second is power of Diligence.
If we have the Root of Diligence, we also need the Power of Diligence.When the Root of Diligence is developed, it eliminates indolence of the body and mind.
The third is the Power of Thought.
Since we have the Root of Thought, of course we also need the Power of Thought.
If our Power of Thought is insufficient, we will easily be overcome by deviant views and thinking, which are afflictions.
If our mindset is incorrect, we will have many discursive thoughts and will be unable to focus.
This comes from lacking strength in our thoughts.So, now we must develop this power.We must have Right Views and Thinking about not be overcome by deviant thoughts.To have the strength to bread through them, we need the Power of Thought.
Power of Thought:
If the Root of Thought grows, it can destroy all deviant thinking.
Power of Samadhi:
If he Root of Samadhi grows, it can destroy all discursive thinking.
Next is the Power of Samadhi.We need to achieve Samadhi, but that is not easy.In our daily living, we deal with many things.These things often disturb us.Therefore, we must have unwavering strength, so external challenges will not disturb us or confuse our thinking.So, we must apply “power” to eliminate afflictions and discursive thinking.We must likewise exercise the Power of Samadhi.
The fifth is the Power of Wisdom, we need the Power of Wisdom to sustain it.
Power of Wisdom:
The wisdom of the Fourfold Mindfulness can illuminate all things.
If the Root of Wisdom grows, it can eliminate all deviant, false attachments and destroy all bias toward limited wisdom.
Thus, having the Fourfold Mindfulness requires wisdom.Only with wisdom can we illuminate all things.Whether we contemplate the body as impure, contemplate all feelings as suffering, contemplate all things as having no self, we need to exercise wisdom.If we are without wisdom, we may think, “This is natural, the body is what it is”.If we contemplate with wisdom, we will think, “Why are so many wrongs committee for the sake of this body?”It is because of our feelings.“Why do I not have what others have?”In this way, the mind cannot settle down.So thoughts arise and stir, and thus we create [much karma].If we have wisdom, we will contemplate that there is no self in all things.All conditioned phenomena were created by people over time.As time passes, [they go through] formation, existence, decay and disappearance.
Things created by people will not last forever.Therefore, all things have “no self”.
But we ordinary people are continuously tempted by external conditions.
So, we are constantly entangled by them.I often say, though we all intrinsically have Buddha-nature, we are Tathagatas-in-Bonds.This is because our Root and Power of Wisdom are not strong enough.So, we must exercise the Five Spiritual Roots and Five Powers to develop our Fourfold Mindfulness.So, the Wisdom of the Fourfold Mindfulness can illuminate all things. “If the Root of Wisdom grows, it can eliminate all deviant, false attachments”.
We all have deviant thoughts, views and attachments. Because of this, we ordinary people will continuously pursue things in external conditions. Even spiritual practitioners do the same. We also have biases and attachments toward a certain type of spiritual practice. These are all “biases toward the limited”. Though we wish to engage in spiritual practice, we still do not know how to broaden our minds. We only see a ray of light through a crack in the door, and then we want to squeeze ourselves through it. This is really pity. This door can be opened wide. As we open it, we can also pave the great path. Therefore, we must develop a very broad mind and make use of the strength of wisdom to help us understand the purpose of this human existence and what we are here for what we are here for.
Do we only do things according to the body’s needs? No. Since we were born into this existence, “the body is a vessel for spiritual practice.” Only with this body can we engage in spiritual practice. We should take advantage of this lifetime, of this body. “If we do not transform ourselves in this life, when will we do it?” Is it enough to transform only ourselves? We also need to benefit others. So, when we study the Buddha’s Way, we must truly learn to “exhaustively practice all Buddhas’ infinite paths to enlightenment.” The Fourfold Mindfulness, the three Fours and the two Fives are so important. So, we must be very mindful.
Next, we have the Seven Factors of Bodhi. Bodhi is enlightenment and these are seven ways of attaining enlightenment.
“The Seven Factors of Bodhi, or Seven Factors or Ranches of Enlightenment”
1.Factor of Discernment
2.Factor of Diligence
3.Factor of Joy
4.Factor of Elimination
5.Factor of Renunciation
6.Factor of Samadhi
7.Factor of Thought
Factor of Discernment: With wisdom, choose between true and false teachings.
Factor of Diligence: With courage and vigor, leave behind evil actions to practice true Dharma.
Factor of Joy: The mind attains virtuous Dharma, then feels joy.
Of the Seven Factors of Bodhi, the first is the Factor of Discernment, which is to choose with wisdom. Choosing means making distinctions. We choose which roads to take, what kind of awakening to achieve. If we lack this factor of enlightenment, we will not know how to choose. Therefore, we will end up on a dangerous path. To truly walk freely and peacefully to reach the stage of the Buddha, we must make choices.
Second is the Factor of Diligence, which is to courageously distance ourselves from evil actions to practice the true Dharma. First, we lean to make choices. Then, we must be very courageous and diligent, so we can transcend deviant thinking and biased paths. Thus we can walk on the path of True Dharma, of One Reality. So, we must learn to choose.
The third is the Factor of Joy. After we receive the teachings, if they are correct, we must earnestly take advantage of them to really practice and always be joyful. If we are joyful, then we “willingly do and are happy to bear”. Is engaging in spiritual practice hard work? It makes us joyful. When we listen to the Dharma we are joyful; When we practice the Dharma we are joyful. When we give to others, we feel very joyful. As long we make correct aspirations and then follow up on those intentions, we can attain the Dharma. “The mind attains virtous Dharma, then feels joy.” Our minds have already attained virtuous Dharma, so we are constantly filled with Dharma-joy.
The fourth is the Factor of Renunciation, also called the Factor of Peace, which is eliminating the body and mind’s very obvious and heavy afflictions.
Factor of Elimination:
also called Factor of Peace. Eliminate coarse burdens of body and mind to be mentally and physically at ease and comfortable.
In summary, afflictions of the body and mind may be coarse. With this Factor of Elimination, also called the Factor of Peace, “Since we are already here, let us be at peace.” When we put our hearts into the teaching of the Path, naturally we can eliminate the afflictions of the body and mind. This is how we eliminate coarse afflictions of the body and mind and be mentally and physically at ease and comfortable. This is the Factor of Elimination.
The fifth is the Factor of Renunciation. We need to recognize that many afflictions originate from [thinking]. “I have done good deeds, but after doing them, I still feel that, since I helped you, you should be grateful toward me.”
Feeling this way is taxing. No matter what we do every day, doing good deeds is our fundamental duty. After we do it, we must not dwell on it. So, we must let go. We must cultivate “impartial compassion.” Only by doing so can we practice renunciation and “let go of attachments to views and thinking.”
We must let go of our views, our perspectives and understandings. We must renounce them.
The sixth is the Factor of Samadhi, Samadhi is “a meditative state we enter after we awaken.” Once we have awakened, our minds will naturally always be on this Bodhi-path and in a state of Right Thinking and Right Mindfulness. Therefore, this “meditative state we enter after we awaken” is the Factor of Samadhi.“Carrying firewood and water is also meditation.” Our minds can constantly be in a state of Samadhi.
The seventh is the Factor of Thought, which is to “contemplate the teachings of the Path.” We should all clearly understand this.So we must constantly be mindful, and not allow external conditions to trouble us.
Factor of Renunciation: Let go of attachments to views and thinking.
Factor of Samadhi: A meditative state we enter after we awaken.
Factor of Thought: To contemplate the teachings of the Path.
So, we must walk this broad path, not squeeze through a small crack in the door.Rushing outside though a small crack in the door is not the ultimate [way]. To truly learn the Buddha’s Way, we must practice the Dharma. To practice the Dharma, we must physically manifest the teachings. So, the Dharma is paving the way for us, and we must walk on this path correctly.
Earlier I mentioned, “three Fours, two Fives, a Seven and Eight, and now [covered] the Seven Factors of Bodhi.” We should still mindfully and properly walk this path at all times, without the slightest divergence. Therefore, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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