Episode 195 – Diligently Practice the Eightfold Noble Path
>> 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.”
>> 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.
>> “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.”
>> “[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.
>> 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.
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” [consist of the Fourfold Mindfulness] [beginning with], “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 fours. 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.
[Next], it mentions “the two Fives, the Spiritual Roots and Powers,” which are the Roots of Faith, Diligence, Thought, Samadhi and 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, or 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 of 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 to infinite Buddhas, one can accept and practice infinite teachings. So, before Sakyamuni Buddha attained enlightenment, for countless kalpas, He drew near to infinite Buddhas and thus practiced infinite teachings of the Path.
Once we ordinary beings hear [such teachings], we tend to let them leak out. But all Buddhas and Bodhisattvas listen to the Dharma and then take it to heart. Therefore, during His spiritual cultivation, He drew near to 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.
On the Eightfold Noble Path, first comes 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 be 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 kinds of karma of speech, which are 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 and 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 [that is 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 as well as our health, we must promptly become diligent. The road we walk on must be the Right Path. The Right Path is the Bodhi-path, which is great and direct. [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 include diligence, [as do] the Seven and Eight. 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 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 have been analyzed by ancient sages and great masters, and we must put our hearts into remembering them. 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, a Seven and Eight. With the 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 [what we call] 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 “become joyous through practicing Right Dharma.”
“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, 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 understanding] 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 helped everyone develop their merits. Anyone who hears the Buddha-Dharma will benefit from it, because when we eliminate erroneous beliefs 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, “bring 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 engaged 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 that have never been known before.” 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.