⊙三四觀身勤如意，二五根力念定慧，七八道法正思惟，道法謹記應受持。
⊙八正道分一、正見：能見真理也。二、正思惟：心無邪念也。三、正語：言無虛妄業。四、正業：有益諸善業。五、正命：正道法行業。六、正精進：修諸道行無間斷。七、正念：專心憶念善法。八、正定：一心住於正道諦。
⊙菩提覺分揀擇法，智慧明理曉真偽，力行正法生歡喜，心念一境得輕安。
⊙「盡行諸佛無量道法，勇猛精進名稱普聞」。《法華經方便品第二》
⊙勇猛精進，謂菩薩發勇猛心，精進習一切善法，化導眾生無有退轉。
⊙名稱普聞，眾所知識典範，增人功德，成就甚深未曾有法，則自證者不可思議。
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【證嚴上人開示】
「三四觀身勤如意，二五根力念定慧，七八道法正思惟，道法謹記應受持。」
三四觀身勤如意
二五根力念定慧
七八道法正思惟
道法謹記應受持
一直與大家分享，最根本，修行啊！我們不能忽視「三十七助道法」。
「三四」就是從「觀身不淨」(四念處)開始，「四正勤」、「四如意足」，我們要很清楚，這三項四種的道理，我們必定要用心記。不只是要用心記住，還要時時反覆於我們的腦海中，我們才不會讓我們的心，散心雜念了，所以要用心。
「二五根力」，前面說過了，信根、精進根、念根、定根、慧根。生起了善根，我們一定要用「力」堅持，所以「根」與「力」是非常重要，要平行(培養)。
再說「七菩提分」(七覺分)。「七菩提分」就是希望我們要懂得選擇修行的方向，同時還要精進，精進中還要歡喜，得到真實的法就要法喜充滿，有煩惱，要如何去除等等，念，還是不離開智慧。這都已經說過了。
總之，「七菩提分」與「八聖道分」都叫做「道法」。所有的道法，要以「三十七助道品」開始為基礎。
所以《法華經》的開始就這樣說，在〈方便品〉，「盡行諸佛無量道法」。「無量」，很多很多的道法，是諸佛之道、諸佛之法。親近無量諸佛，所以能受持無量道法。這是釋迦佛未成佛之前，無央數劫所親近的諸佛無量，當然道法無量。
我們凡夫很容易聽了法(之後)，漏掉了。諸佛菩薩聽法是謹記於心，所以他所修行的過程，所親近的無數佛，也是所行生生世世，「盡行」就是諸佛無量道法。所以我們聽了就不要漏掉，聽了就要實行，所以「道法謹記應受持」。道、法，我們聽過之後要記住，要謹慎記住，我們要好好受持。
現在我們要說「八正道分」。
八正道分
一、 正見：
能見真理也
二、 正思惟：
心無邪念也
三、 正語：
言無虛妄業
四、 正業：
有益諸善業
五、 正命：
正道法行業
六、 正精進：
修諸道行無間斷
七、 正念：
專心憶念善法
八、 正定：
一心住於正道諦
「八正道]，第一就是「正見」，就是能夠見真理，不可有邪思，不可有偏見。學佛最怕的是見解偏差。「見」，若被污染了、濁了，那我們的修行就會偏差。在日常生活的待人接物，都會偏了。所以這「正見」，必定要很清楚。
我們一直說「滌心垢」，洗滌心垢。法譬如水，法如水一樣，就是要(用來)洗滌我們內心，見解的垢穢。我們的見解垢穢去除了，自然所見的就是「正見」。「正見」就是我們能夠徹見真理。
第二、就是「正思惟」。我們的心要無邪，心無雜念。
第三、「正語」。「正語」就是言無虛妄，因為我們的口業有四項——惡口、兩舌、妄言、綺語。我們修行、學佛，說話必定要(說)很正確的話，我們不要說無意義的話。讓人不能相信的話，如何我們要如何建立人格典範呢？
修行者，就是要做人的典範。我們要「上求佛道」，我們要「下化眾生」，修行中就是要建立典範。說話，若是讓人以為，那是在說笑的，不必相信，若是如此，是不是很可惜呢？所以，我們說話要好好的思考。
第四、是「正業」。「業」就是行為，運作的意思。無論你做什麼事情，都要對天下、社會、人群有益，這樣叫做善業，「有益諸善業」，所以叫做[正業」。
第五、「正命」。「正命」就是正道法，正道的行業。我們所選擇的事業、職業，稍微一偏差，雖然是為了生活，但是無形中累積了很多的惡業。我們的生命很不容易來到人間，又讓我們有因緣接觸到佛法，我們應該視我們的生命很寶貴，要重視我們的生命。
我們的身是載道器，這輩子有這個身軀，還有健康的生命，我們應該要趕緊精進，我們所走的路要「正道」。這個[正道」就是菩提道，菩提大道直。這條康莊大路，我們應該既已選擇了，我們就要好好的，不要脫離「正」——正業、正命。我們所做的一切，在我們的生命中要做有意義的事情，這叫做「正道」。利益人群，這都是叫做「正道」，走正確的道路。
第六、是「正精進」。一直都有「精進」，「二五」中有「精進」，「七八」之中同樣有「精進」。所以「精進」，在此再強調要「正」——正精進。我們在進行我們的道業，要常常自我警惕，不可有絲毫偏差。差，差之毫釐，失，就失於千里，那就是因為欠缺了「正」。所以我們在修行的過程，哪怕你很用心要精進，你一定要顧好這一念「正」。
所以，「正精進」就是「修諸道行無間斷」。正確的道路，我們要步步精進，不要讓它間斷。若讓它間斷了，就又要再重新來過。我們聽的法，若忘記了，就要重新開始。看看佛陀，他是勇猛精進，在道法中還是勇猛精進，所以我們更要(往)正確的方向勇猛精進，沒有間斷、沒有漏失。
第七、是「正念」。我們的念頭，一念好念起，開始發心。發心而起於行動，我們的心念是連連接接，沒有間斷。假如我們的念頭是好的，就會不斷地精進。假使在這念頭之中，若有絲毫雜念，雜念一入，思想就會偏差，所以我們修行必定要專心。
二千多年前的佛陀，說法的內涵意義，經過二千多年來，古德大師他們如何分析這些法，我們要用心記(住)。所以，要法入心，必定要「專心憶念善法」。善的法，大家要很用心記憶，句句是善法，要用心記，如此叫做「正念」——心不離法，行不離法，這叫做「正念」。
第八、是「正定」。「正定」就是「一心住於正道諦」。我們要一心，不要讓它散亂了。「戒、定、慧」三無漏學，必定是在正道諦。「諦」就是真理，我們必定要在正道真理中。
所以，我們要知道「菩提覺分揀擇法，智慧明理曉真偽，力行正法生歡喜，心念一境得輕安。」
菩提覺分揀擇法
智慧明理曉真偽
力行正法生歡喜
心念一境得輕安
這是我總結前面「三十七助道品」，「三四」、「二五」、「七、八」，菩提覺分，開始我們就是要揀擇這些法。
「智慧明理曉真偽」，在「三十七助道品」之中，我們能夠瞭解，產生了智慧，我們就懂得去選擇何者為真的道理，我們要身體力行，何者為邪、無意義之事，我們能瞭解。
「力行正法生歡喜」，生歡喜，也就是法喜。聽法若聽得很無奈，那就是法沒有入心。用心聽，法入心，我們在日常生活中，待人處事，無不都是於正法行中，自然我們會很歡喜，所以這叫做「力行正法生歡喜」。
「心念一境得輕安」。我們的心、我們的念(頭)，我們若常常會合於一境中，這個境界就是正法、正行。我們法入心，行在法中，如此我們時時就會很輕安了。「三四、二五、七、八」，希望大家要多用心記住。
接下來，在經文中這樣說，「盡行諸佛無量道法，勇猛精進，名稱普聞」。
盡行諸佛
無量道法
勇猛精進
名稱普聞
《法華經方便品第二》
勇猛精進，那就是菩薩發勇猛心，精進習一切法，化導眾生無有退轉。
勇猛精進
謂菩薩發勇猛心
精進習一切善法
化導眾生無有退轉
這就是我們要很用心，我們對法的基礎若沒有堅定，我們要如何勇猛精進？所以，道法堅定之後，我們就要開始勇猛精進，這就是修菩薩行必定要具備的。
所以我們要不斷精進，修習一切善法，化度眾生。修習一切善法，就是「上求佛道」，不斷精進求法。化度眾生，就是「下化眾生」。我們修行，就是要做人間的典範，所以要將我們的身、心照顧好，利益眾生的正業，我們絕對不要有退轉之心。所以，如此就能「名稱普聞」。
名稱普聞
眾所知識典範
增人功德
成就甚深未曾有法
則自證者不可思議
「名稱普聞」，那就是說「眾所知識」的典範。佛陀自覺、覺他，覺行圓滿，佛格非常圓滿，所以，成為四生慈父、人天導師。所以，他就是「眾所知識」的典範。「增人功德」，能夠增加人人的功德，大家若聽到佛法，就有利益。因為去除錯誤的觀念，改掉不良的習氣，向正道、善法修行，所以這樣叫做「增人功德」。眾善奉行，諸惡莫作。「眾善奉行」就是功德。
「成就甚深未曾有法」，所以這是諸佛勇猛精進，所以他能「成就甚深未曾有法」。這在經文中的一段(經)文，我們應該要謹記。佛陀，釋迦牟尼佛，修行的時間很久，所有諸佛之法他都能無漏，沒有漏掉，生生世世接受，生生世世度眾生，所以因此能夠「成就甚深未曾有法」，就是自證不可思議。
各位，我們大家發心、發願，我們必定要力行，我們的行，行於道中，必定要正，要正確。發心勇猛精進，時時要專心用念於道中。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Practice the Eightfold Noble Path(八正道法勤修習)
Date: December. 12. 2013
For us, “the three Fours are contemplating the body, diligent [efforts] and fulfilling powers. The two Fives are the Roots and Powers of mindfulness, Samadhi and wisdom. Seven and Eight are methods of spiritual practice and Right Thinking. We need to bear in mind and practice these teachings of the Path.”
I keep reminding everyone that we must not neglect the most fundamental of spiritual practices, which are the 37 Practices to Enlightenment. “The three Fours” begin with [the Fourfold Mindfulness] in “contemplating that the body is impure,” then the Four Right Efforts and the Four Bases of Fulfilling Power. We must understand clearly these three sets of principles grouped in four. We must mindfully memorize them. And not only that, we must constantly review them in our minds so that we will not lose focus nor [give rise to] discursive thoughts. Therefore, we must be mindful. Previously, I mentioned, “the two Fives, the Spiritual Roots and Powers,” the Root of Faith, of Diligence, of Thought, of Samadhi and of Wisdom. When we give rise to roots of goodness, we must use the “powers” to persevere. So, the Spiritual Roots and Powers are very important and must be cultivated in parallel.
Next are the Seven Factors of Bodhi, (the Seven Branches of Enlightenment), which help us realize that we must determine the direction of our spiritual practice. At the same time, we also need to be diligent and find joy in being diligent. When we attain the True Dharma, we must be filled with Dharma-joy. When we have afflictions, we need to find a way to eliminate them. Mindfulness leads to wisdom. I have discussed all at this before.
In summary, “the Seven Factors of Bodhi” and “the Eight Noble Paths” are both called “teachings of the Path”. All teachings of the Path begin with the 37 Practices to Enlightenment as the foundation. So, the Chapter on Skillful Means at the beginning of the Lotus Sutra talks of “exhaustively practicing all Buddhas’ infinite teachings of the Path”. “Infinite” means there are many teachings. This is the Path and teachings of all Buddhas. By drawing near infinite Buddhas, one can accept and practice infinite teachings. So, before Sakyamuni Buddha attained enlightenment, for countless kalpas, He drew near infinite Buddhas and thus practiced infinite teachings of the Path. [When] we ordinary begins hear [these teachings], we tend to let them leak out. But all Buddhas and Bodhisattvas listen to the Dharma and then bear it in mind.
Therefore, during His spiritual cultivation, He drew near infinite Buddhas and also practiced [Their teachings] over many lifetimes. He “exhaustively practiced” the infinite teachings of all Buddhas. So after we listen to them, we cannot let them leak out. we must put them into practice. Thus, “we need to bear in mind and practice these teachings of the Path.” As for paths and teachings, we must listen to and then memorize them to bear them in mind and really accept and practice them.
Next, we will talk about the Eightfold Noble Path.
The Eightfold Noble Path:
1. Right Views
Have the ability to see true principles.
2.Right Thinking
Have a mind free of deviant thoughts.
3.Right Speech
Do not speak unreal or false things.
4. Right Action
Do all good deeds that are beneficial.
5. Right Livelihood
Take on a vocation on the Right Path.
6.Right Diligence
Cultivate all spiritual practices without ceasing.
7.Right Mindfulness
Focus on recalling the virtuous Dharma.
8.Right Samadhi
Wholeheartedly dwell on the truth of the Right Path.
The first of Eightfold Noble Path is Right Views.This is the ability to see true principles.We cannot have evil thoughts or biases.In learning the Buddha’s Way, the worst thing is having erroneous views and understanding.If our “views” have been defiled or tainted, our spiritual practices will go astray, and everything we do in our daily living will be off track.So, in regards to Right Views, we must the very clear about them.
I keep talking about “cleansing mental defilements” with Dharma-water.The Dharma is like water, and we must use it to wash away defiled views and understanding.When we have eliminated these defilements, naturally what remains will be Right Views.Having Right Views is the ability to see true principles clearly.
Second is Right Thinking.Our minds must be free of deviant and discursive thoughts.Third is Right Speech, which is to not speak unreal or false things.
There are four topes of karma of speech, harsh speech, gossip, lies and flattery.As we engage in spiritual practice and learn the Buddha’s Way we must speak properly .We must not say words that are meaningless or that others cannot trust.If we do those things, how can we be a role model?
As spiritual practitioners, we must be a role model for others.We need to “seek the Buddha-path” and “transform sentient beings”.As we practice, we need to be role models.If what we say leads people to think we are only joking, that they do not need to believe us, wouldn’t that be a pity?So when we speak, we must think very carefully.
Fourth is Right Action.“Action” means behavior and conduct.Regardless of what we do, we must benefit the world, society and all people.Then we are doing good deeds.When we “do all good deeds that are beneficial,” that is called Right Action.
Fifth is Right Livelihood.Right Livelihood means having an occupation [aligned with] the Right Path.If the career or work we choose deviates even slightly [from the Right Path], though we do it to make a living, we will accumulate much bad karma without realizing it.It is not easy for us to come into the human realm and have the causes and conditions to encounter the Buddha-Dharma.We must see this life as something very precious, and we should really value it.
Our bodies are vessels for spiritual cultivation.In this lifetime, while we have this body and out health, we must promptly become diligent.The road we walk on must be the Right Path.The Right Path is the Bodhis-path, which is great and straight.[Since] we have chosen this broad path, we must [be proper] and not deviate from Right Action, Right Livelihood.Everything we do in our lives must be meaningful.This is called the Right Path.Doing things that benefit people is called being on the Right Path.
Sixth is Right Diligence.“Diligence” is always being taught. The two Fives contain diligence. The Seven and Eight also include diligence. So the diligence here, I want to stress, must be Right Diligence. As we progress in our spiritual cultivation, we must constantly be vigilant and must not deviate in the slightest. A tiny deviation will lead us far astray because we were not “right”. So, in the process of our spiritual practice, although we put our hearts into being diligent, we must take care to be “right”. Thus, Right Diligence is “cultivating all spiritual practices without ceasing”.
When we are on the correct path, we must diligently progress with each step. We cannot pause. If we pause, we will have to start over. If we forget the teachings we have heard, we have to start over. Consider the Buddha: He was courageous in diligently practicing the teachings of the Path. So, we must move in the right direction courageously and vigorously, without pausing or letting it leak away.
Seventh is Right Mindfulness. In our minds, when a good thought arises, we begin to form aspirations, which initiate actions. Our thoughts are continuous, never pausing. If our thoughts are good, we will diligently progress without stopping. If there is the slightest discursive thought in our minds, our thinking will go astray. So as we engage in practice, we must focus.
For over 2000 years, the content and meanings of the Buddha’s teachings has been analyzed by ancient sages and great masters, and we must put our hearts into remembering it. So for the Dharma to enter our minds, we must “focus on recalling the virtuous Dharma”. Virtuous Dharma is what we must focus on recalling every phrase is beneficial, so we must remember them. This is called Right Mindfulness. When our minds and actions are inseparable from the Dharma, we have Right Mindfulness.
Eighth is Right Samadhi. Right Samadhi is to “wholeheartedly dwell on the truth of the Right Path”. We must be focused and not become scattered. “Precepts, Samadhi and wisdom”, the Three Flawless Studies, are the truths of the Right Path. Truths are true principles, and we must [know] the truths of the Right Path.
So, we must strive to “discern the Dharma with the Factors of Bodhi, know what is true or false with wisdom and clear understanding, become joyous through practicing Right Dharma. The mind remains in one state and attains peace.”
This summarizes the previously discussed 37 Practices to Enlightenment, three Fours, two Fives, and Seven and Eight. With Factors of Bodhi, we begin to discern these teachings, to “know what is true or false with wisdom and clear understanding.” From the 37 Practices to Enlightenment, we can develop understanding and give rise to wisdom. Then we can strive to choose the principles that are true and put them into action and recognize what is deviant and meaningless.
“Become joyous through practicing Right Dharma”. This sense of joy is also Dharma-joy. If we do not enjoy listening to the Dharma, it has not entered our minds. When we listen mindfully, the Dharma will enter our minds. If we constantly practice the Right Dharma in our daily interactions with people and matters, we will become joyous. So, this is to “The mind remains in one state and attains peace”. If our minds are constantly focused on one state, we will be in the state of Right Dharma and Right Practice. When the Dharma is in our minds and actions, we will constantly be at peace. I hope you will all mindfully remember the three Fours, two Fives, and Seven and Eight.
Next, the Sutra states, “[He] exhaustively practiced all Buddhas’ infinite teachings of the Path, forge ahead with courage and vigor. Thus, His name is widely known. Forging ahead with courage and vigor describes the courageousness of Bodhisattvas. They diligently practice all Dharma and transform sentient beings without retreating.”
We must really put our hearts into this. If the foundation of [our understand] of the Dharma is not firm, how can we forge ahead with courage and vigor? After we are solid on the teachings of the Path, we must forge ahead with courage and vigor. This is required for practicing the Bodhisattva-path.
So, we must continuously be diligent and practice all virtuous Dharma and transform sentient beings. To practice all virtuous Dharma is to “seek the Buddha’s Way,” to seek His teachings continuously and diligently. To “transform sentient beings” is to save them. We engage in spiritual practice to serve as a role model in this world.
Therefore, we must take care of this body and mind. We should never retreat from Right Action, which benefits sentient beings. Then, our names can be widely known.
Those whose names are widely known are recognized by all as role models. They help people accumulate merits and bring to fruition profound teachings that have never been known before. They themselves realize the inconceivable.
“Those whose names are widely known are recognized by all as role models.” The Buddha enlightened Himself and others and has perfect enlightened conduct His virtues are perfect.
Thus, He became the Father of the Four Kinds of Beings and Guiding Teacher of Humans and Heavenly Beings. So, he was “known and recognized” for His example and “helped people accumulate merits. He helps everyone develop their merits. Anyone who hears the Buddha-Dharma will benefit from it, because when we eliminate erroneous belief and unwholesome habitual tendencies, we go toward the Right Path and cultivate virtuous Dharma. This is “helping people accumulate merits. Do all good deeds; refrain from all evils. Doing all good deeds” is about merits. They bring to fruition profound teachings that have never been known before because all Buddhas forge ahead with courage and vigor. Therefore, he can “being to fruition profound teachings that have never been known before.”
This is a passage from the sutra that we must bear in mind.
Sakyamuni Buddha in spiritual practice for a very long time and did not allow teachings of all Buddhas to leak out lifetime after lifetime, He accepted [teachings] and transformed sentient beings. So, He can “bring to fruition profound teachings. He Himself realized the inconceivable.
Everyone, all of us have formed aspirations and vows. We must put them into action. When we walk, we must walk on the correct path. We aspire to forge ahead with courage and vigor and constantly focus on the path. So, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙八正道分一、正見：能見真理也。二、正思惟：心無邪念也。三、正語：言無虛妄業。四、正業：有益諸善業。五、正命：正道法行業。六、正精進：修諸道行無間斷。七、正念：專心憶念善法。八、正定：一心住於正道諦。
⊙菩提覺分揀擇法，智慧明理曉真偽，力行正法生歡喜，心念一境得輕安。
⊙「盡行諸佛無量道法，勇猛精進名稱普聞」。《法華經方便品第二》
⊙勇猛精進，謂菩薩發勇猛心，精進習一切善法，化導眾生無有退轉。
⊙名稱普聞，眾所知識典範，增人功德，成就甚深未曾有法，則自證者不可思議。
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【證嚴上人開示】
「三四觀身勤如意，二五根力念定慧，七八道法正思惟，道法謹記應受持。」
三四觀身勤如意
二五根力念定慧
七八道法正思惟
道法謹記應受持
一直與大家分享，最根本，修行啊！我們不能忽視「三十七助道法」。
「三四」就是從「觀身不淨」(四念處)開始，「四正勤」、「四如意足」，我們要很清楚，這三項四種的道理，我們必定要用心記。不只是要用心記住，還要時時反覆於我們的腦海中，我們才不會讓我們的心，散心雜念了，所以要用心。
「二五根力」，前面說過了，信根、精進根、念根、定根、慧根。生起了善根，我們一定要用「力」堅持，所以「根」與「力」是非常重要，要平行(培養)。
再說「七菩提分」(七覺分)。「七菩提分」就是希望我們要懂得選擇修行的方向，同時還要精進，精進中還要歡喜，得到真實的法就要法喜充滿，有煩惱，要如何去除等等，念，還是不離開智慧。這都已經說過了。
總之，「七菩提分」與「八聖道分」都叫做「道法」。所有的道法，要以「三十七助道品」開始為基礎。
所以《法華經》的開始就這樣說，在〈方便品〉，「盡行諸佛無量道法」。「無量」，很多很多的道法，是諸佛之道、諸佛之法。親近無量諸佛，所以能受持無量道法。這是釋迦佛未成佛之前，無央數劫所親近的諸佛無量，當然道法無量。
我們凡夫很容易聽了法(之後)，漏掉了。諸佛菩薩聽法是謹記於心，所以他所修行的過程，所親近的無數佛，也是所行生生世世，「盡行」就是諸佛無量道法。所以我們聽了就不要漏掉，聽了就要實行，所以「道法謹記應受持」。道、法，我們聽過之後要記住，要謹慎記住，我們要好好受持。
現在我們要說「八正道分」。
八正道分
一、 正見：
能見真理也
二、 正思惟：
心無邪念也
三、 正語：
言無虛妄業
四、 正業：
有益諸善業
五、 正命：
正道法行業
六、 正精進：
修諸道行無間斷
七、 正念：
專心憶念善法
八、 正定：
一心住於正道諦
「八正道]，第一就是「正見」，就是能夠見真理，不可有邪思，不可有偏見。學佛最怕的是見解偏差。「見」，若被污染了、濁了，那我們的修行就會偏差。在日常生活的待人接物，都會偏了。所以這「正見」，必定要很清楚。
我們一直說「滌心垢」，洗滌心垢。法譬如水，法如水一樣，就是要(用來)洗滌我們內心，見解的垢穢。我們的見解垢穢去除了，自然所見的就是「正見」。「正見」就是我們能夠徹見真理。
第二、就是「正思惟」。我們的心要無邪，心無雜念。
第三、「正語」。「正語」就是言無虛妄，因為我們的口業有四項——惡口、兩舌、妄言、綺語。我們修行、學佛，說話必定要(說)很正確的話，我們不要說無意義的話。讓人不能相信的話，如何我們要如何建立人格典範呢？
修行者，就是要做人的典範。我們要「上求佛道」，我們要「下化眾生」，修行中就是要建立典範。說話，若是讓人以為，那是在說笑的，不必相信，若是如此，是不是很可惜呢？所以，我們說話要好好的思考。
第四、是「正業」。「業」就是行為，運作的意思。無論你做什麼事情，都要對天下、社會、人群有益，這樣叫做善業，「有益諸善業」，所以叫做[正業」。
第五、「正命」。「正命」就是正道法，正道的行業。我們所選擇的事業、職業，稍微一偏差，雖然是為了生活，但是無形中累積了很多的惡業。我們的生命很不容易來到人間，又讓我們有因緣接觸到佛法，我們應該視我們的生命很寶貴，要重視我們的生命。
我們的身是載道器，這輩子有這個身軀，還有健康的生命，我們應該要趕緊精進，我們所走的路要「正道」。這個[正道」就是菩提道，菩提大道直。這條康莊大路，我們應該既已選擇了，我們就要好好的，不要脫離「正」——正業、正命。我們所做的一切，在我們的生命中要做有意義的事情，這叫做「正道」。利益人群，這都是叫做「正道」，走正確的道路。
第六、是「正精進」。一直都有「精進」，「二五」中有「精進」，「七八」之中同樣有「精進」。所以「精進」，在此再強調要「正」——正精進。我們在進行我們的道業，要常常自我警惕，不可有絲毫偏差。差，差之毫釐，失，就失於千里，那就是因為欠缺了「正」。所以我們在修行的過程，哪怕你很用心要精進，你一定要顧好這一念「正」。
所以，「正精進」就是「修諸道行無間斷」。正確的道路，我們要步步精進，不要讓它間斷。若讓它間斷了，就又要再重新來過。我們聽的法，若忘記了，就要重新開始。看看佛陀，他是勇猛精進，在道法中還是勇猛精進，所以我們更要(往)正確的方向勇猛精進，沒有間斷、沒有漏失。
第七、是「正念」。我們的念頭，一念好念起，開始發心。發心而起於行動，我們的心念是連連接接，沒有間斷。假如我們的念頭是好的，就會不斷地精進。假使在這念頭之中，若有絲毫雜念，雜念一入，思想就會偏差，所以我們修行必定要專心。
二千多年前的佛陀，說法的內涵意義，經過二千多年來，古德大師他們如何分析這些法，我們要用心記(住)。所以，要法入心，必定要「專心憶念善法」。善的法，大家要很用心記憶，句句是善法，要用心記，如此叫做「正念」——心不離法，行不離法，這叫做「正念」。
第八、是「正定」。「正定」就是「一心住於正道諦」。我們要一心，不要讓它散亂了。「戒、定、慧」三無漏學，必定是在正道諦。「諦」就是真理，我們必定要在正道真理中。
所以，我們要知道「菩提覺分揀擇法，智慧明理曉真偽，力行正法生歡喜，心念一境得輕安。」
菩提覺分揀擇法
智慧明理曉真偽
力行正法生歡喜
心念一境得輕安
這是我總結前面「三十七助道品」，「三四」、「二五」、「七、八」，菩提覺分，開始我們就是要揀擇這些法。
「智慧明理曉真偽」，在「三十七助道品」之中，我們能夠瞭解，產生了智慧，我們就懂得去選擇何者為真的道理，我們要身體力行，何者為邪、無意義之事，我們能瞭解。
「力行正法生歡喜」，生歡喜，也就是法喜。聽法若聽得很無奈，那就是法沒有入心。用心聽，法入心，我們在日常生活中，待人處事，無不都是於正法行中，自然我們會很歡喜，所以這叫做「力行正法生歡喜」。
「心念一境得輕安」。我們的心、我們的念(頭)，我們若常常會合於一境中，這個境界就是正法、正行。我們法入心，行在法中，如此我們時時就會很輕安了。「三四、二五、七、八」，希望大家要多用心記住。
接下來，在經文中這樣說，「盡行諸佛無量道法，勇猛精進，名稱普聞」。
盡行諸佛
無量道法
勇猛精進
名稱普聞
《法華經方便品第二》
勇猛精進，那就是菩薩發勇猛心，精進習一切法，化導眾生無有退轉。
勇猛精進
謂菩薩發勇猛心
精進習一切善法
化導眾生無有退轉
這就是我們要很用心，我們對法的基礎若沒有堅定，我們要如何勇猛精進？所以，道法堅定之後，我們就要開始勇猛精進，這就是修菩薩行必定要具備的。
所以我們要不斷精進，修習一切善法，化度眾生。修習一切善法，就是「上求佛道」，不斷精進求法。化度眾生，就是「下化眾生」。我們修行，就是要做人間的典範，所以要將我們的身、心照顧好，利益眾生的正業，我們絕對不要有退轉之心。所以，如此就能「名稱普聞」。
名稱普聞
眾所知識典範
增人功德
成就甚深未曾有法
則自證者不可思議
「名稱普聞」，那就是說「眾所知識」的典範。佛陀自覺、覺他，覺行圓滿，佛格非常圓滿，所以，成為四生慈父、人天導師。所以，他就是「眾所知識」的典範。「增人功德」，能夠增加人人的功德，大家若聽到佛法，就有利益。因為去除錯誤的觀念，改掉不良的習氣，向正道、善法修行，所以這樣叫做「增人功德」。眾善奉行，諸惡莫作。「眾善奉行」就是功德。
「成就甚深未曾有法」，所以這是諸佛勇猛精進，所以他能「成就甚深未曾有法」。這在經文中的一段(經)文，我們應該要謹記。佛陀，釋迦牟尼佛，修行的時間很久，所有諸佛之法他都能無漏，沒有漏掉，生生世世接受，生生世世度眾生，所以因此能夠「成就甚深未曾有法」，就是自證不可思議。
各位，我們大家發心、發願，我們必定要力行，我們的行，行於道中，必定要正，要正確。發心勇猛精進，時時要專心用念於道中。所以要時時多用心。
Explanations by Master Cheng-Yan
Subject: Diligently Practice the Eightfold Noble Path(八正道法勤修習)
Date: December. 12. 2013
For us, “the three Fours are contemplating the body, diligent [efforts] and fulfilling powers. The two Fives are the Roots and Powers of mindfulness, Samadhi and wisdom. Seven and Eight are methods of spiritual practice and Right Thinking. We need to bear in mind and practice these teachings of the Path.”
I keep reminding everyone that we must not neglect the most fundamental of spiritual practices, which are the 37 Practices to Enlightenment. “The three Fours” begin with [the Fourfold Mindfulness] in “contemplating that the body is impure,” then the Four Right Efforts and the Four Bases of Fulfilling Power. We must understand clearly these three sets of principles grouped in four. We must mindfully memorize them. And not only that, we must constantly review them in our minds so that we will not lose focus nor [give rise to] discursive thoughts. Therefore, we must be mindful. Previously, I mentioned, “the two Fives, the Spiritual Roots and Powers,” the Root of Faith, of Diligence, of Thought, of Samadhi and of Wisdom. When we give rise to roots of goodness, we must use the “powers” to persevere. So, the Spiritual Roots and Powers are very important and must be cultivated in parallel.
Next are the Seven Factors of Bodhi, (the Seven Branches of Enlightenment), which help us realize that we must determine the direction of our spiritual practice. At the same time, we also need to be diligent and find joy in being diligent. When we attain the True Dharma, we must be filled with Dharma-joy. When we have afflictions, we need to find a way to eliminate them. Mindfulness leads to wisdom. I have discussed all at this before.
In summary, “the Seven Factors of Bodhi” and “the Eight Noble Paths” are both called “teachings of the Path”. All teachings of the Path begin with the 37 Practices to Enlightenment as the foundation. So, the Chapter on Skillful Means at the beginning of the Lotus Sutra talks of “exhaustively practicing all Buddhas’ infinite teachings of the Path”. “Infinite” means there are many teachings. This is the Path and teachings of all Buddhas. By drawing near infinite Buddhas, one can accept and practice infinite teachings. So, before Sakyamuni Buddha attained enlightenment, for countless kalpas, He drew near infinite Buddhas and thus practiced infinite teachings of the Path. [When] we ordinary begins hear [these teachings], we tend to let them leak out. But all Buddhas and Bodhisattvas listen to the Dharma and then bear it in mind.
Therefore, during His spiritual cultivation, He drew near infinite Buddhas and also practiced [Their teachings] over many lifetimes. He “exhaustively practiced” the infinite teachings of all Buddhas. So after we listen to them, we cannot let them leak out. we must put them into practice. Thus, “we need to bear in mind and practice these teachings of the Path.” As for paths and teachings, we must listen to and then memorize them to bear them in mind and really accept and practice them.
Next, we will talk about the Eightfold Noble Path.
The Eightfold Noble Path:
1. Right Views
Have the ability to see true principles.
2.Right Thinking
Have a mind free of deviant thoughts.
3.Right Speech
Do not speak unreal or false things.
4. Right Action
Do all good deeds that are beneficial.
5. Right Livelihood
Take on a vocation on the Right Path.
6.Right Diligence
Cultivate all spiritual practices without ceasing.
7.Right Mindfulness
Focus on recalling the virtuous Dharma.
8.Right Samadhi
Wholeheartedly dwell on the truth of the Right Path.
The first of Eightfold Noble Path is Right Views.This is the ability to see true principles.We cannot have evil thoughts or biases.In learning the Buddha’s Way, the worst thing is having erroneous views and understanding.If our “views” have been defiled or tainted, our spiritual practices will go astray, and everything we do in our daily living will be off track.So, in regards to Right Views, we must the very clear about them.
I keep talking about “cleansing mental defilements” with Dharma-water.The Dharma is like water, and we must use it to wash away defiled views and understanding.When we have eliminated these defilements, naturally what remains will be Right Views.Having Right Views is the ability to see true principles clearly.
Second is Right Thinking.Our minds must be free of deviant and discursive thoughts.Third is Right Speech, which is to not speak unreal or false things.
There are four topes of karma of speech, harsh speech, gossip, lies and flattery.As we engage in spiritual practice and learn the Buddha’s Way we must speak properly .We must not say words that are meaningless or that others cannot trust.If we do those things, how can we be a role model?
As spiritual practitioners, we must be a role model for others.We need to “seek the Buddha-path” and “transform sentient beings”.As we practice, we need to be role models.If what we say leads people to think we are only joking, that they do not need to believe us, wouldn’t that be a pity?So when we speak, we must think very carefully.
Fourth is Right Action.“Action” means behavior and conduct.Regardless of what we do, we must benefit the world, society and all people.Then we are doing good deeds.When we “do all good deeds that are beneficial,” that is called Right Action.
Fifth is Right Livelihood.Right Livelihood means having an occupation [aligned with] the Right Path.If the career or work we choose deviates even slightly [from the Right Path], though we do it to make a living, we will accumulate much bad karma without realizing it.It is not easy for us to come into the human realm and have the causes and conditions to encounter the Buddha-Dharma.We must see this life as something very precious, and we should really value it.
Our bodies are vessels for spiritual cultivation.In this lifetime, while we have this body and out health, we must promptly become diligent.The road we walk on must be the Right Path.The Right Path is the Bodhis-path, which is great and straight.[Since] we have chosen this broad path, we must [be proper] and not deviate from Right Action, Right Livelihood.Everything we do in our lives must be meaningful.This is called the Right Path.Doing things that benefit people is called being on the Right Path.
Sixth is Right Diligence.“Diligence” is always being taught. The two Fives contain diligence. The Seven and Eight also include diligence. So the diligence here, I want to stress, must be Right Diligence. As we progress in our spiritual cultivation, we must constantly be vigilant and must not deviate in the slightest. A tiny deviation will lead us far astray because we were not “right”. So, in the process of our spiritual practice, although we put our hearts into being diligent, we must take care to be “right”. Thus, Right Diligence is “cultivating all spiritual practices without ceasing”.
When we are on the correct path, we must diligently progress with each step. We cannot pause. If we pause, we will have to start over. If we forget the teachings we have heard, we have to start over. Consider the Buddha: He was courageous in diligently practicing the teachings of the Path. So, we must move in the right direction courageously and vigorously, without pausing or letting it leak away.
Seventh is Right Mindfulness. In our minds, when a good thought arises, we begin to form aspirations, which initiate actions. Our thoughts are continuous, never pausing. If our thoughts are good, we will diligently progress without stopping. If there is the slightest discursive thought in our minds, our thinking will go astray. So as we engage in practice, we must focus.
For over 2000 years, the content and meanings of the Buddha’s teachings has been analyzed by ancient sages and great masters, and we must put our hearts into remembering it. So for the Dharma to enter our minds, we must “focus on recalling the virtuous Dharma”. Virtuous Dharma is what we must focus on recalling every phrase is beneficial, so we must remember them. This is called Right Mindfulness. When our minds and actions are inseparable from the Dharma, we have Right Mindfulness.
Eighth is Right Samadhi. Right Samadhi is to “wholeheartedly dwell on the truth of the Right Path”. We must be focused and not become scattered. “Precepts, Samadhi and wisdom”, the Three Flawless Studies, are the truths of the Right Path. Truths are true principles, and we must [know] the truths of the Right Path.
So, we must strive to “discern the Dharma with the Factors of Bodhi, know what is true or false with wisdom and clear understanding, become joyous through practicing Right Dharma. The mind remains in one state and attains peace.”
This summarizes the previously discussed 37 Practices to Enlightenment, three Fours, two Fives, and Seven and Eight. With Factors of Bodhi, we begin to discern these teachings, to “know what is true or false with wisdom and clear understanding.” From the 37 Practices to Enlightenment, we can develop understanding and give rise to wisdom. Then we can strive to choose the principles that are true and put them into action and recognize what is deviant and meaningless.
“Become joyous through practicing Right Dharma”. This sense of joy is also Dharma-joy. If we do not enjoy listening to the Dharma, it has not entered our minds. When we listen mindfully, the Dharma will enter our minds. If we constantly practice the Right Dharma in our daily interactions with people and matters, we will become joyous. So, this is to “The mind remains in one state and attains peace”. If our minds are constantly focused on one state, we will be in the state of Right Dharma and Right Practice. When the Dharma is in our minds and actions, we will constantly be at peace. I hope you will all mindfully remember the three Fours, two Fives, and Seven and Eight.
Next, the Sutra states, “[He] exhaustively practiced all Buddhas’ infinite teachings of the Path, forge ahead with courage and vigor. Thus, His name is widely known. Forging ahead with courage and vigor describes the courageousness of Bodhisattvas. They diligently practice all Dharma and transform sentient beings without retreating.”
We must really put our hearts into this. If the foundation of [our understand] of the Dharma is not firm, how can we forge ahead with courage and vigor? After we are solid on the teachings of the Path, we must forge ahead with courage and vigor. This is required for practicing the Bodhisattva-path.
So, we must continuously be diligent and practice all virtuous Dharma and transform sentient beings. To practice all virtuous Dharma is to “seek the Buddha’s Way,” to seek His teachings continuously and diligently. To “transform sentient beings” is to save them. We engage in spiritual practice to serve as a role model in this world.
Therefore, we must take care of this body and mind. We should never retreat from Right Action, which benefits sentient beings. Then, our names can be widely known.
Those whose names are widely known are recognized by all as role models. They help people accumulate merits and bring to fruition profound teachings that have never been known before. They themselves realize the inconceivable.
“Those whose names are widely known are recognized by all as role models.” The Buddha enlightened Himself and others and has perfect enlightened conduct His virtues are perfect.
Thus, He became the Father of the Four Kinds of Beings and Guiding Teacher of Humans and Heavenly Beings. So, he was “known and recognized” for His example and “helped people accumulate merits. He helps everyone develop their merits. Anyone who hears the Buddha-Dharma will benefit from it, because when we eliminate erroneous belief and unwholesome habitual tendencies, we go toward the Right Path and cultivate virtuous Dharma. This is “helping people accumulate merits. Do all good deeds; refrain from all evils. Doing all good deeds” is about merits. They bring to fruition profound teachings that have never been known before because all Buddhas forge ahead with courage and vigor. Therefore, he can “being to fruition profound teachings that have never been known before.”
This is a passage from the sutra that we must bear in mind.
Sakyamuni Buddha in spiritual practice for a very long time and did not allow teachings of all Buddhas to leak out lifetime after lifetime, He accepted [teachings] and transformed sentient beings. So, He can “bring to fruition profound teachings. He Himself realized the inconceivable.
Everyone, all of us have formed aspirations and vows. We must put them into action. When we walk, we must walk on the correct path. We aspire to forge ahead with courage and vigor and constantly focus on the path. So, we must always be mindful.
(Source: Da Ai TV - Wisdom at Dawn program – Explanation by Master Chen-Yen)
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