Explanations by Master Cheng-Yan
Subject: Practice Bringing Peace and Joy with Speech (如是修行 口安樂行)
Date: August.29.2018
“If sentient beings can peacefully abide in a mind of joy, we will see all sentient beings achieve liberation from suffering and attain peace, stability and joy. Once free of hateful and jealous thoughts, they will distance themselves from angry and deluded behavior. If sentient beings can peacefully abide in a mind of renunciation, they will treat all sentient beings, friend or foe, as equals. Free of hatred or craving, this is the practice of impartial loving-kindness and compassion.”
We should mindfully comprehend this. “If sentient beings can peacefully abide in a mind of joy…”. This is talking about how those of us who walk the Bodhisattva-path have one goal. [This goal] is for sentient beings to be able to abide peacefully. When we help their minds peacefully abide, we can see how peaceful and joyful they all are. This is the wish of all of us who follow the Bodhisattva-path. Isn’t this why the Buddha came to the world, to bring peace to the minds of people and all sentient beings? The Buddha taught the Dharma to sentient beings with the hope that this Dharma could be passed down continuously. Those who transmit the Dharma and who practice the Dharma must implement the spirit and ideals of the Buddha as they go among people. The Buddha loves all beings like His own children. Bodhisattvas learn from the Buddha’s mind to also have the heart like that of a parent. To see sentient beings safe and peaceful is the wish of all Buddhas and Bodhisattvas. So, we must know that when sentient beings are joyful, the Buddha is joyful. When sentient beings’ minds are at peace, the minds of Bodhisattvas are also at peace. Thus, “We will see all sentient beings achieve liberation from suffering and attain peace, stability and joy.”
This is also something that all Buddhas and Bodhisattvas must put effort into; not only do we hope that sentient beings’ minds can be peaceful but in particular that they can escape suffering. Once they are at peace, they still need to be liberated from suffering. [To help them] escape suffering and attain joy does not just mean bringing them peace of mind. We must also enable them to attain joy. This joy is found in stability. We must be stable in order to attain ultimate joy. What do we mean by stability? In life, what is considered stable? Worldly matters create so much turmoil, so attaining stability and feeling at ease depends on the person to abide peacefully. When our minds are not at peace, then in fact, we will feel unstable everywhere. If our minds are at peace, then wherever we are, we will feel stable. So, this all depends on our state of mind. If our minds know and understand the Dharma, if we can understand it, take it to heart, and [mindfully seek to] comprehend it, then whatever environment we are faced with, our minds will remain peaceful in all conditions. This is why Bodhisattvas must transmit the Dharma.
Otherwise, how could we bring peace to sentient beings’ minds? To feel peaceful, their minds need the Dharma; we must help them have the Dharma in their minds. Then, no matter what conditions [they face], they will realize that the principles that [underlie] these states are always like this. When they encounter people, matters or things, they will always understand [what to expect from them] first. When something happens with people or matters, [they will know that] this is normal. Then, naturally, [their] minds can be at ease. When it comes to people, matters and things, we must first adjust our own minds. If we have adjusted our own minds properly, then [when we encounter] external conditions, we can minimize many of our afflictions.
We must first [reflect on] ourselves. Do we feel resentful or envious of others? Are we dissatisfied with others? If we see someone receiving praise from others, are we resentful of them? “I am doing the same thing, and I have been tiring myself out. Why would they praise him, but not praise me? Why is it that everyone feels joy towards him, but when they see me, they ignore me?” With this mindset, when we see someone receiving praise, we direct our dissatisfaction towards him, and we give rise to hateful and jealous thoughts. “You are not better than me! What is so special about you for people to praise you like this?” We go on [thinking], “I am dissatisfied with you. I will tell others about your shortcomings and tell others that your good deeds were done by other people” and so on. When it comes to such hatred and jealousy, we must examine ourselves first to see if we have [these feelings].
“Yes! I really dislike this person.” As we think about it, why is it that we dislike him? As our thoughts become clear, [we realize] it is actually because of the hatred and jealousy we have in our minds. We must immediately correct it. Once we understand and correct it, naturally we will be rid of this illness of hatred and jealousy, and we will automatically distance ourselves from our angry and deluded behavior. This [illness] is due to our minds being ill-tempered and easily angered. Why are we like this? It stems from our delusions and ignorance; we do not understand principles, so we make no effort to praise others and instead become jealous of them. We should not be like this. So, if we are to bring peace to sentient begins, we must teach them ways to understand themselves and others. Otherwise when they see others begins praised, their minds will give rise to afflictions. This is very agonizing. All Buddhas and Bodhisattvas teach us this to help us understand ourselves. Then we will not give rise to criticism, jealousy and so on, such hateful and jealous mindsets. “If sentient begins can peacefully abide in a mind of renunciation….” We should renounce all views and understandings of our self and others. We must not have [such views]. Praise for others is also praise for ourselves, since we are both doing the same job. To receive affirmation for what we are doing, we must work very hard.
If we can apply this mindset, then we are “peacefully abiding in a mind of renunciation.” We should peacefully abide in doing the things we should do and renounce our mindset of comparing and discriminating against others. So, we must be very mindful of this. If we can do this, then we “will treat all sentient beings, friend or foe, as equals”. Thus, we can all share in the work and the reward. When others praise us [we think], “I am grateful. Without so many other people working with me, how could receive such high praise? My accomplishment is the result of so many people working together. It is only through everyone’s collaboration that we are able to harmoniously bring this magnificent Dharma-assembly to fruition.” So, we must be grateful to each other. When we [receive] someone’s praise, we owe gratitude to many people. When someone is praising other people, we should take joy in their merits. This is treating friend or foe as equals.
There is no one we resent nor anyone to whom we show special preference. We just carry out responsibility and do what is right. We must be very mindful of this. “Free of hatred or craving, this is the practice of impartial loving-kindness and compassion.” We must show compassion to all equally. Everyone should still remember that this is the Buddha’s mindset. He views all beings with equal compassion. With this mindset, all Buddhas and Bodhisattvas teach us [the Dharma]. We are learning the Buddha’s way and walking the Bodhisattva-path, so we must learn to show compassion to all equally. We must also learn this. This is how Bodhisattvas teach us.
Though the Dharma we listen to has been “opened and revealed” for us, we must make an effort to “realize and enter” it. This is the direction [we must pursue]. Everyone should understand this clearly. As we engage in the “practice of bringing peace and joy,” we must think of many ways to help our minds to be peaceful and joyful. To be peaceful and joyful, we must free ourselves of our many afflictions and ignorance. Then, naturally, we will be peaceful and joyful.
The previous sutra passage states, “They only focus their minds upon…” We must make an effort to mindfully comprehend and understand “the causes and conditions for teaching the Dharma.”
They only focus their minds upon the causes and conditions for teaching the Dharma. They vow to attain Buddhahood and to help others do the same. This, then, is the great benefit, the offering of peace and joy.
All Buddhas and Bodhisattvas expound the Dharma for the world simply to help everyone’s mind peacefully abide. Using all kinds of methods, analogies and expressions etc., they guide us as we enter the Buddha’s understanding and views. So, as we ourselves receive the Dharma, we should also teach the Dharma to others. Thus, once we have learned [the Dharma], our every thought must be focused on it. We must contemplate the Dharma and our causes and conditions for teaching it. It is not only for ourselves that we learn the Buddha-Dharma to attain Buddhahood. As we walk the Bodhisattva-path, we are also teaching and transforming others. We hope that “everyone can attain Buddhahood”. This is not just for ourselves; [we hope] that everyone can attain Buddhahood. So, we “help others do the same. I can attain Buddhahood; so can everyone. This, then, is the great benefit, the offering of peace and joy.” This is of great benefit to sentient beings, and it is also a great offering to all Buddhas and Bodhisattvas. We must remember that making offerings is giving. It is when we give of ourselves to sentient beings that all Buddhas and Bodhisattvas are most joyful.
Thus, the Buddha said, “After I enter Parinirvana, if there are bhiksus who can expound this Wondrous Dharma Lotus Flower Sutra….”
The Buddha said, “After I enter Parinirvana,” bhiksus will be those who transmit the Dharma. [Since] they have renounced the lay life to shoulder the Tathagata’s family business, they will be the ones to transmit the Dharma. They must transmit the Dharma [as the Buddha did]. The Dharma they transmit is this sutra. Which sutra? The Wondrous Dharma Lotus Flower Sutra.
This was the Buddha’s final instructions. Before He entered Parinirvana, He had to expound the Lotus Sutra. Only after finishing the Lotus Sutra could He be free of worries. The Lotus Sutra teaches the Bodhisattva-way, and He continuously reminded. His disciples to walk the Bodhisattva-path. So, the Buddha gave us the Bodhisattva Way as His final words in the hope that we would accept the Buddha’s family mission. He wants us to take on the Tathagata’s mission. Therefore, monastics will always have this responsibility.
Next the sutra passage continues, saying, “… their minds will be free of jealousy, anger and the obstruction of all afflictions. Moreover, they will be free from worries and from those who would revile or curse them. Also, they will have no fear of behind attacked with knives and sticks and so on. Furthermore, they will never be driven out because they peacefully abide in patience.”
We must be very mindful. Our “minds will be free of jealousy and anger”. We must understand that the Buddha has already told us this. Our “minds [should be] free of jealousy and anger”. We must constantly remind ourselves to be vigilant.
Their minds are free of jealousy and anger. This praises practitioners for being able to be free themselves from all ignorance and evil. This means that because their minds are free of jealousy and anger as well as the obstruction of all afflictions, their minds will also be free of worries. They have no troubles or concerns about being reviled and cursed by others. Also, they have no fear of being attacked by knives and sticks and so on. Moreover, they do not fear being rejected or driven away by people.
We must be very mindful. We must not have any jealousy. To be jealous is to be envious. As it tells us in the sutra passage, we must not have jealousy or anger. In order not to have a jealous mind, we must constantly be vigilant. The idea here is that we must be able to distance ourselves from the many [forms of] ignorance and evil. With one ignorant thought, evil will [arise]. As soon as ignorance arises in us, our direction will be wrong.
So, we must constantly remind ourselves not to continue to stir up ignorance or causes our afflictions to reproduce. As spiritual practitioners, we must remember this. The most important part of this passage is that it tells us [how] to guard against [ignorance]; by upholding precepts and guard ourselves, we prevent our minds from producing more ignorance. That is to say, when [our] minds are free of jealousy and anger as well as the obstruction of all afflictions, then they will also be free of worries. If we do not have jealousy and anger, then of course we will not have afflictions and obstructions. Without jealous and angry thoughts or afflictions to obstruct us, our minds will have no worries. It continues, “We will have no troubles or concerns about being reviled by others”. We need not be concerned with that; we do not need to worry [about it]. If we have no jealousy or anger, we have no worries, so what afflictions are there to worry about when others reprimand us? We do not need to worry about this either.
So, they also “have not fear of being attacked by knives and sticks and so on”. We do not need to worry or be afraid of others’ harsh words. We did not do anything wrong, so people will not have evil thoughts about us. Not only will [others] not scold us, they will not use knives or sticks and so on to hurt us either; they will not.
Toward others, we must be well-intentioned and have faith in them. We must not be suspicious or concerned. We must not have suspicions and doubts or be troubled with too many afflictions. If we do not have fear, we will naturally not be suspicious of others. We should try to draw close to people. If we are suspicious, then we will fear them. With fear, we will not dare to get close [to them]. If we fear getting close to others, then others will feel that we are arrogant. Then they will dismiss us, which is to exclude [us]. When we are not sociable with others, and do not want to draw near other people, we are not engaging with them. Then, when everyone wants to do something, they will exclude us and drive us out. This is normal. Because we distanced ourselves from other people first, then of course they will not include us as part of the team. This is the natural course of things.
so, the problem lies with ourselves. We ourselves have doubts about others and feel jealousy towards them and so on. So, it is we ourselves who must earnestly adjust our own minds. If our minds are jealous and angry, then there will be afflictions that obstruct us. We have already heard so much Dharma, so we must apply it in our daily living. I often tell everyone that listening to the Dharma means clearing ignorance and afflictions from our minds. So, our minds should be “as pure as a mirror, clear and calm as still water”.
Their minds will be free of jealousy, anger and the obstruction of all afflictions: Their minds are as pure as a mirror, clear and calm as still water. they distance themselves from all afflictions and are free of jealousy and anger and all things that cause worries and obstructions.
Our mind is clear like water. We should not cause it to stir. When the water is clear, when it is still, it is like a mirror. If we take a bucket of water and allow it to become still, when we look down at it, our face will appear in it. We can see our facial features clearly. [Likewise], by being very mindful, we can calm our minds so that “our minds are as pure as a mirror”. This means the waters of the lake of our mind will naturally be calm. On this lake that is our mind, there will be no wind or ripples. The lake water will naturally be tranquil, just like a mirror, clear and calm. When the water is clear and tranquil, like a mirror, this means that we have distanced ourselves from all afflictions and are free of jealousy. Without them, we are not jealous of others.
All of this requires us to open our hearts. We must not treat others with suspicion. We must not be jealous or angry nor envious of others. Then, naturally, there will be no anger in our minds. If we often lose our temper, then we will have a poor attitude. When we have a poor attitude, our speech also becomes unclear. Then, people will misunderstand us. In this way, our afflictions continue to multiply. This is called reproducing afflictions.
In this way, we will be obstructed in all things. If we have this sort of mentality, then we are obstructing ourselves. If our state of mind is unsettled, then our appearance and form will be displeasing. What we say will be unclear, and when this happens, it can easily cause many misunderstandings and misinterpretations. We will become distanced in our relationships, and this will cause us to become depressed. What unbearable suffering that is! So, we must “be free from worries and from those who would revile or curse [us]”.
Moreover, they will be free from worries and from those who would revile or curse them: They will be free from all troubles and concerns and from all who would revile or curse them using harsh words. They have no faults or evils inside them, so no external hardships will arise.
We must not be as described above, with a mindset that is not at peace. If we are not at peace, then we will still be troubled. Now, we must eliminate our worries; we do not need to worry that others will curse us. “[We] will be free from all troubles and concerns”. We do not need to fret or be troubled. There is no need. When our hearts are open, our minds can become very tranquil and still, without any ripples. Then, naturally, the lake of our mind will be clear like a mirror; it will be very clear. If we cause the lake of our mind to stir, then our mind becomes troubled. The conditions surrounding us are already very turbulent and unsetting. So, we must first calm our own minds so that we can be without worries. We need not be afraid that others will revile us. We simply need to do what is right. Being “[free] from all who would revile or curse us using harsh words, we have no need to worry.”
When our minds are constantly worried, if people are talking, [we think], “Are they criticizing me?” For him to say such things is very hurtful to me.” Who is it that wants to hurt us? When others are talking, it is their own business. If we are all doing the same thing together, then we can discuss with each other our strengths and weaknesses. Since it is a discussion. We can provide our own point of view, and we can have a discussion among everyone. We can discuss what we are doing together and how to complete this task [so that] [the result] is the most strong and complete, [exemplifying] truth, goodness, and beauty, without any flaws. This is the right way. We should not say, “I am working on this,” yet claim that everyone is working together. I am doing this task, so when you give me an opinion that differs from the way I do it, then you are hurting me. Is this the right way to think? No, it is not. In collaboration, when we work together, we can all voice our opinions. This causes what we are doing to have even fewer flaws, to be better and even more beautiful. This is the right approach. Otherwise, when someone begins to make comments, if we say, “I feel so hurt, then who would want to work with us?” This is not right. So, when others speak with good [intentions], we take it negatively and claim they are abusing us with harsh words, saying, “They are slandering me and defaming me”. They are hurting me. This is not right. We must open our hearts wide. The lake of our minds should be still. We must allow the lake to become very still and not be affected by external conditions.
When sand or stones are thrown into the water, the water will be stirred. Even if a light leaf falls onto it, the water will be stirred. When the water stirs, our reflection becomes distorted. Our face may be reflected in the water, but if a leaf falls into the lake, the water will [ripple] and our face becomes contorted. If you do not believe me, you can try it. [Likewise], external conditions stir our minds. The lake of our mind has still water. It is initially tranquil and can reflect external states. However, due to a small [disturbance], our [minds] will be stirred.
In truth, it is difficult for us ordinary beings to hear something without being affected. Our skills are not yet sufficient. However, when we get stirred up, if we can immediately stop ourselves, then our mind can remain still. We must not allow troubles, afflictions or harsh words to trouble our minds. [This even applies] to unintentional words. If we are to be able to work together, we must remind ourselves to be vigilant. If we can do this, then “we have no faults or evils inside us, so no external hardships will arise”. If there are no faults or evils in our minds, no faults of afflictions and ignorance, how could external conditions [afflict us]? This will not happen at all.
When external conditions arise, they will not be difficult for us. Our minds may stir for a moment, but then it quickly passes. If we are understanding and accommodating, it passes. We focus on the matters, not the person It. is more important to do [good] work “Thank you! I have this weakness, but you reminded me, so I will quickly correct myself .” Then whatever we accomplish will be of utmost, truth, goodness and beauty. We must always maintain our sense of gratitude. So, we should be understanding and grateful; this is very important. “Also, they will have no fear of being attacked with knives and sticks.”
This is what the sutra passage says. Also, they will have no fear of being attacked with knives and sticks: Also, these people with loving-kindness and patience have minds that are constantly at peace. Since they do not trouble others, they have no fear and worry of things like being attacked with knives and sticks.
We do not fear others criticizing or standing us. Others are not criticizing us, It is just that our minds are suspicious. If someone does criticize us, then we should reflect on ourselves. If we are working together [with others], then we should not misinterpret them. We should be understanding towards them. Then, naturally, we will have no fear. Naturally, there will be no evil actions taken against us. We will “have no fear and worry of things like being attached with knives and sticks”. We do not need to be afraid that other people will hurt us. This is [due to our] loving-kindness and patience. “People with loving-kindness and patience have minds that are constantly at peace.” We know how to endure patiently. Our patience and compassion [are marked by] loving-kindness. We are respectful and loving towards others. We do not offend anyone. What would we have to be afraid of? So, with our constant compassion, we do not hurt others. Thus, naturally, our minds are at peace. “Since they do not trouble others, they have no fear and worry of things like being attacked with knives and sticks.” We do not regularly go around bothering people or causing people to be afflicted. We always treat others with kindness, we are accommodating and we treat people with respect. We should be at ease, not fearful; we do not have these feelings. So, we must keep ourselves form worry. We must not fret or feel worried.
[Once] we can be like this, our conscience will be clear. When we are still and our minds do not stir, we will be tranquil as still water. [Our minds] will be very clear, just like a mirror. Our minds will be like the still waters of a lake; there will be no need for us to worry so much. We must draw near to other people so we can serve as “unsummoned teachers”. There are so many things we must do, so announcements are sent out. “This is what we are going to do. We have set a date, and at this certain time, we are going to have a meeting. This is what we are going to discuss.” Then, when the time comes, everyone is supposed to gather together. Having been notified of it, there is no need to repeat [the announcement]. “Everyone is at the meeting, why didn’t they notify me?” We must all be “unsummoned teachers” and show up. These things have already been announced. We set a time and date. [We determined] what kind of meeting it will be, what it will be about and what time it will be at. [We decided] that we are going to get together so that we can have a discussion. Since we already know all of this, we cannot avoid it. It is we who avoid others, not others who are unwelcoming towards us. So, we must not think that people are driving us out, no. Others are not driving us out. We are the ones who distance ourselves from others. It is we who do not draw near to people. We must make an effort to be aware of this. So, “Furthermore, they will never be driven out because they peacefully abide in patience”. Even if others drive us out, we should still try to get close to them again. Moreover, if we have to work with them on some matter, if we can not work together harmoniously, then [it is like] a carriage drawn by many horses; who knows which direction it will go? [This happens] when our strength is not unified. We must make an effort to mindfully comprehend this. We should not assume that it is others who are driving us out. Actually, it is we who are not going among people.
It is Bodhisattvas’ [duty] to go among people. We must go among people to cultivate our practice of patience very well. Didn’t we talk about this in previous passages?
“Furthermore, they will never be driven out because they peacefully abide in patience.” This means they will not “be rejected by others,” nor driven out of society. So, “They will be able to abide in the Great Vehicle practice of bringing peace and joy”.
This is teaching us how to abide in our Great Vehicle practice of bringing peace and joy. We must be very mindful. We must be very certain about ourselves. We must accept and uphold the practices of the Great Vehicle Dharma. We must put them into practice and then guide everyone onto the Great Bodhi-path. The practice of the Great Vehicle is where our body and mind must peacefully abide. So, we must be mindful.
It continues on, saying, “People of wisdom like these excel in cultivating their minds and are able to abide in peace and joy as I described earlier. The merits and virtues that these people accumulated throughout trillions of kalpas cannot be fully expressed through calculations or metaphors”.
Continuing with this sutra passage, [it says], “People of wisdom like these” refers to those who have wisdom. This is what they are like. So, we must earnestly cultivate our minds. To be people with wisdom, we must care about the outside world. When it comes to interpersonal conflicts, we must reflect upon ourselves. How are we [acting]? Are we [behaving] wisely? Or are we being foolish? We are listening to the Dharma, but have we eliminated our afflictions? We should ask ourselves, if we have eliminated afflictions, then why is it that in interpersonal relations, we take things to heart and become afflicted? It is because we have not eliminated our ignorance. So, we still have these afflictions in our minds which are obstructing our wisdom. So, we must now [begin to] exercise our wisdom; to have wisdom, we must eliminate all afflictions. Only those who do this can be called “people with wisdom”.
Those who have wisdom are like this. We must “excel in cultivating our minds”. We must earnestly cultivate our minds. “This explains how the hearts of people of wisdom are replete with virtuous Dharma, thus excelling in cultivating the practice of the Dharma. “If we can be like this, we will excel in cultivating and focusing on bringing our spiritual aspiration to fulfillment.” This helps us to better understand what people with wisdom are like. With the virtuous Dharma in their hearts, [their minds] are like pure, still water. Once our minds are also this pure, nothing we do will cause afflictions to arise. [In dealing with] “conditioned phenomena” [we also experience] “unconditioned Dharma”.
Thus, “They excel in cultivating the practice of the Dharma”. We must excel in practicing the Dharma. Our actions must be in accord with the Dharma if we wish to engage in spiritual practice. This is called “excelling in cultivating the practice of the Dharma”. We should engage in spiritual practice according to the Dharma. “If we can be like this, we will excel in cultivating and focusing on bringing our spiritual aspiration to fulfillment.” If we can cultivate our minds according to the Dharma, then we are walking on the [Bodhi-path]. This is the only path of the Great Vehicle. With this mindset, we will succeed [in our spiritual practice]. Then, we will “be able to abide in peace and joy as I described earlier”.
[They] are able to abide in peace and joy as I described earlier. The merits and virtues that these people accumulated throughout trillions of kalpas…: By engaging in spiritual practice like this, they can abide in the practice of bringing peace and joy with speech as described above. People who spread the sutra will reap merits and virtues throughout countless trillions of kalpas.
If we can do this, then we will be as the Buddha described above we will have many different methods for removing and eliminating afflictions, and our minds will [be able] to abide in the practice of bringing peace and joy. This was repeated many times. The long-form prose and repeated verse all repeatedly tell us this same thing. Thus the Buddha says, “as I described earlier…”. So throughout the many chapters before this, in one sutra passage after another, He [taught] in order like this, “opening and revealing” [the Dharma] for us. Now is the time for us to “realize and enter” it. So, our minds must abide in peace.
The merits and virtues of upholding this sutra and described earlier, as well as the practice of going among people to serve others and walk the Bodhisattva-path. “For countless trillions of kalpas” [means] they will benefit people throughout time and space. The do many [good deeds] in this world, lifetime after lifetime. “By engaging in spiritual practice like this, they can abide in the practice of bringing peace and joy with speech”. With our speech, in teaching the Dharma and so on, we bring peace and joy. If our minds are pure, then the principles we teach are clear. It was previously mentioned how people who spread the sutra will reap merits and virtues. In this way, they patiently and tranquilly teach the principles, helping people to follow these principles onto the Bodhisattva-path. Those who spread this sutra can receive these merits and virtues “throughout countless trillions of kalpas”. Over this very long period of time, they continuously do this. “[These] cannot be fully expressed through calculations or metaphors”. Those merits and virtues [were accumulated] over a long time, throughout this vast space and over the course of many worldly experiences. Serving sentient beings bring great merits and virtues. If we are willing to uphold this sutra, practice according to the Dharma and walk the path according to its teachings, if we can do this for a long time….
Previously, for a while we were continuously talking about countless kalpas. These are the extremely long periods of time for which [practitioners] follow the Bodhisattva-path, lifetime after lifetime. Everyone should still remember this long time, [consisting of] many lifetimes. Think about it. How long have they been walking on the Bodhisattva-path? [This] “cannot be fully expressed through calculations or metaphors. By using numbers to calculate them or drawing upon matters as analogies,” regardless of how many matters and appearances we use as analogies and so on. “We are ultimately incapable of fully describing their merits and virtues.” There are so many of them.
In summary, we must mindfully [abide in] the practice of bringing peace and joy with speech. The long-form prose and repeated verse should help us understand this clearly. So, we must now be very mindful; as we continue, we must be even more mindful. The previous sutra passages [talk about] the peace and joy of the body and of speech. We have already talked about these. This is the Chapter on the Practice of Bringing Peace and Joy. When it comes to our body, speech and mind, these three things, how do we go among people to uphold this sutra and expound the Dharma? How do we guide everyone’s mind in the direction of purity while remaining undefiled as they go among people? The methods for our body and speech are like this.
Next is [the methods for] our mind. So, we must constantly remember that our thoughts must be pure. This depends on whether or not we have guarded our minds well. To guard our minds, we must make use of the Dharma we hear in our daily living. Only by doing so can we stop taking up time having to organize the things we have just heard. This also takes a lot of energy. If we listen to the sutra and need to compile [what we have heard] but have not taken the Dharma to heart and instead continue to reproduce the myriad afflictions and ignorance of our lives, isn’t this a waste [of time]? So, as we listen to the Dharma, review it and compile it together, we must take what we have studied, what we have heard and what we have done and bring it all together in our daily living. We can then make use of this time in our lives, use our lives to grow our wisdom-life. As we do so, we must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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