Explanations by Master Cheng-Yan
Subject: Abiding Peacefully in Four Methods (欲說是經 安住四法)
Date: July.06.2018
“Those who had recently received predictions feared that there would be many adversities and hardships in the Saha World. They claimed to have not yet cultivated patience and to lack the strength to endure. But those Bodhisattvas claimed to have attained non-arising patience, so they would be able to endure all hardships. They thus took the initiative to make great vows.”
We must understand that “Those who had recently received predictions feared that there would be many adversities and hardships in the Saha World.” I have repeatedly mentioned to everyone that in the Chapter on Encouragement to Uphold the Sutra, the Buddha was still bestowing predictions of Buddhahood on everyone. Afterwards, everyone made vows, all hoping to go to other worlds, because they feared the Saha World. They “feared that there would be many adversities and hardships in the Saha World.” Therefore, there were experienced Bodhisattvas who had the experience of repeatedly returning to the world. They had formed Bodhisattva-aspirations and gone among people. This group of Bodhisattvas was very confident in themselves. So, they were willing to make vows. Because they would be in the Saha world, they would need to patiently endure. This word “patience” includes “arising patience” and “non-arising patience”. “Arising patience” and “non-arising patience” are things we master through spiritual practice, so that when we face [the challenges of] nature, we can endure them, and when we face [challenges] among people, we will endure these challenges and so on. This all require patience.
In particular when it comes to the Dharma and the true principles, when we go among people who go against the true principles, how can we face them and get through peacefully? If we are not very patient in enduring, then if we want to vow to be in the Saha World, it will truly be very difficult. So, experienced Bodhisattvas are needed. If there are only newly-inspired Bodhisattvas, even though they have made aspirations, they still need more experience. They are dedicated and willing to be patient but what would they need in order to be patient? People say, “Forming aspirations is easy, persevering in them is hard.” To persevere in our aspirations, we need arising and non-arising patience. Only when we are able to endure with patience have we attained true mastery. So, “They will be able to endure all hardships.” These experienced Bodhisattvas “took the initiative to make great vows.” They did not need the Buddha to tell them anything. The Buddha only took one look at them and they understood and comprehended the Buddha’s intent. So, they came forward to make sincere vows to the Buddha that [they will] endure with patience.
Manjusri Bodhisattva was present and saw them. Indeed! To come to the world is by no means easy. To endure for a long time in the world, especially during the future era of Dharma-degeneration, a time of turbidities and Dharma-degeneration, to be willing to return again, will be a great challenge. Manjusri Bodhisattva’s wisdom was transcendent; he saw these many people, Bodhisattvas who were brave and diligent, making great vows. So, Manjusri Bodhisattva quickly added, “Even though these experienced Bodhisattvas are full of confidence, as they continuously and widely transform sentient beings, there are other people who can form Great Vehicle aspirations. Will they be able to endure patiently for long? So, they need the right methods. The Buddha is about to teach how to be patient, how to uphold the sutra in the future evil world and how to face [these challenges].” So, Manjusri [Bodhisattva] exercised both compassion and wisdom. He exercised loving-kindness and compassion. At this Dharma-assembly, Manjusri Bodhisattva began to ask these questions.
Manjusri, in his great wisdom, resonating with loving-kindness and exercising compassion, comprehended the Buddha’s intent. In the era of Dharma-degeneration, Dharma teachers will widely spread and uphold this wondrous Dharma of the Great Vehicle. They will widely spread it and teach by going among people. Though practitioners can endure hardships, in the evil world of turbidities in the era of Dharma-degeneration, they will encounter stubborn people with weak capabilities.
“Manjusri, in his great wisdom, resonated with loving-kindness and exercised compassion.” His great wisdom helped him understand the Buddha’s intent. If these people only made vows, it was not enough; they further needed methods as a supplement. But before the Buddha started teaching the Dharma, Manjusri Bodhisattva began [to act]. He understood the Buddha’s intent. So, Manjusri Bodhisattva again became the recipient of the teachings. In an assembly with so many people, Manjusri Bodhisattva right away started to “resonate with loving-kindness.” He resonated with the Buddha’s compassion and understood the Buddha’s intent. He also “exercised compassion”. He felt compassion towards those future. Bodhisattvas who will form great aspirations, thinking of how to mindfully guide them to further understand the Buddha’s teachings. The Buddha hoped for everyone to go among people and transform sentient beings in the Saha World. With this intention, there were also methods. So, Manjusri hoped that everyone could further understand the Buddha’s intent. Thus, the Buddha needed to use the Dharma to teach everyone [the method]. This is what Manjusri Bodhisattva asked on everyone’s behalf. Nobody thought about asking this, but Manjusri Bodhisattva asked on their behalf, asked for ways they could uphold sutras and promote the dharma in the future. “In the era of Dharma-degeneration, Dharma teachers will widely spread and uphold this wondrous Dharma of the Great Vehicle.” The “age of Dharma-degeneration” refers to the time period when the Dharma degenerates. In this time period, how can Dharma teachers widely spread this Right Dharma? Within the age of this evil world, how can we widely spread [the Dharma] smoothly and thoroughly? How could they in this space “uphold this wondrous Dharma of the Great Vehicle”? How should the Wondrous Dharma Lotus Sutra be upheld? How should [the sutra] be applied in the Saha World? This is what Manjusri Bodhisattva wanted to ask on behalf of the Bodhisattvas, both for newly-inspired Bodhisattvas and experienced Bodhisattvas.
They “will widely spread it and teach by going among people”. How can we widely spread the Lotus Sutra so the teachings can pervade the world and reach all people? So, “practitioners” are people who engage in spiritual practice and uphold the sutras. “Though practitioners can endure hardships,” although all these Bodhisattvas said they can endure, when they encounter this “evil would of turbidities in the era of Dharma-degeneration,” which is the time of Dharma-degeneration, the world will be evil and turbid. The Dharma will have already declined and diminished. Nobody will want to widely spread the Dharma and nobody will know the direction of Right Dharma. In this era, this would will be very turbid and evil and the Dharma will have declined and diminished.
At this time, in the world, there will be “stubborn people with weak capabilities”. Among the world’s sentient beings, among people, everyone’s capabilities are very weak. Moreover, they are very stubborn. To teach them the Dharma is very difficult! They will either reject it or slander it. It is very difficult for them to accept the Right Dharma of the Great Vehicle.
How can those monastics who received predictions of Buddhahood take action in the evil world to expound this sutra without all these hardships? Manjusri had to ask the Buddha for instructions as to how to use right wisdom to take right actions and how to resonate with the Tathagata’s wisdom, eliminate delusions, illuminate the truth and uphold Right Dharma.
“Those monastics who received predictions” means that in the Chapter on Encouragement to Uphold the Sutra, for these monastics, one group after another, the Buddha bestowed predictions of Buddhahood. Not only the bhiksus but also the bhiksunis received predictions of Buddhahood. But these people who received predictions would be in “the evil world,” so how could they take action to put [the teachings] into practice? In this world, [how could they] “expound this sutra without all these hardships”? These people who received predictions reflected upon and considered [their abilities]. “This world is so evil. We do not have sufficient ability. Therefore, we do not dare to stay here.”
Although they aspired to go to other worlds, once these Bodhisattvas made vows, they reflected on themselves. They were willing to further nurture their great aspirations and vow to return to the Saha World. If such people are in this evil world, how can they take action to uphold the sutra and spread the Dharma in the world? To “take action” means to actualize the teachings. How do they keep their feet firmly on the ground and walk the path among people? As they walk the path among people, how can they “expound this sutra” without meeting any obstacles?
Considering these were all very fresh and newly-inspired Bodhisattvas who might encounter difficulties, it would be better to teach them how to prevent difficulties. So, they would be able to “expound this sutra without all these hardships”. He would help keep them very peaceful and safe without all sorts of hardships. So, “Manjusri had to ask the Buddha” and requested that He give teachings.
This sutra passage illustrates why Manjusri Bodhisattva specifically asked the Buddha again. The meaning of it is here. Experienced Bodhisattvas can endure [hardships], but those who just received predictions of attaining Buddhahood in the future must practice the Bodhisattva-path. This Bodhisattva-path can be practice anywhere. But if no one was willing to come to this Saha World, wouldn’t this world become even more evil? [The Buddha] needed to encourage everyone who received predictions to make vows to return to the Saha World. This was Manjusri’s compassion and wisdom. He sympathized with the newly-inspired Bodhisattvas and encouraged them to go among people. But they were afraid. So, [Manjusri Bodhisattva] asked the Buddha to comfort them. “It is not that scary. As long as you form great aspirations, and make great vows, then it will not be that scary.”
[Manjusri] asked the Buddha for instructions on how to use right wisdom to guide everyone in the right direction so they will use the direction of right wisdom to “take the right actions and to resonate with the Tathagata’s wisdom”. Then these people could truly comprehend the Buddha’s intentions and understand the Buddha’s wisdom. [They would know] how to work in this Saha World. The Buddha would not abandon the Saha World. The Buddha would again return to the world. What method would the Buddha use to [help them] “exercise wisdom”? And then how were they to resonate with loving-kindness and exercise wisdom in this world? They must “resonate with the Tathagata’s wisdom”. What method can be used to “eliminate delusions”? We sentient beings have a mindset of gain and loss because we have a mind of afflictions. How could He help all beings to be very courageous and go among people, using the Tathagata’s wisdom, without being contaminated by people? In this way, “eliminating delusions and illuminating the truth” refers to using His true wisdom so the Right Dharma could be demonstrated among people. This is what Manjusri Bodhisattva asked the Buddha to give instructions about.
So the previous sutra passage says. “At that time, Dharma Prince Manjusri, Bodhisattva-Mahasattva…”. He was a transcendent Dharma-prince who transmitted the Buddha’s wisdom-life.
At that time Dharma-prince Manjusri, dhaBodhisattva-Mahasattva, said to the Buddha, “World-Honored One, these Bodhisattvas are extremely rare and precious. Because they reverently follow the Buddha, they made great vows to protect, uphold, read and expound this Lotus Sutra in the future world of evil. World-Honored One, how can Bodhisattva-Mahasattvas in the future world of evil expound this sutra?”
All Buddhas share the same path. The wisdom-life of ancient Buddhas was passed on by Manjusri Bodhisattva. Whichever Buddha came to the world, Manjusri Bodhisattva would do the same, helping the Buddha to spread the Dharma here and teach and transform sentient beings. This is Manjusri Bodhisattva’s unique quality. At Sakyamuni Buddha’s Dharma-assembly, he also did the same. He was called the Dharma-prince who transmitted the Buddha’s wisdom-life, which is the wisdom-life of awakening. He resonated with every Buddha’s wisdom and guided sentient beings to understand. Right Dharma, right wisdom and right mindfulness. This was how Manjusri Bodhisattva exercised both compassion and wisdom. So, [he said], “World-Honored One, these Bodhisattvas are extremely rare and precious”. These Bodhisattvas were truly very precious, very hard to come by.
Because this group of Bodhisattvas reverently followed the Buddha’s intent, they made such great vows before the Buddha. They said they were experienced and considered themselves unafraid. In fact, they still needed reminders. There were also those newly-inspired Bodhisattvas whom they wished to put at ease so they could make vows to return to the Saha World. “[They vowed] to protect, uphold, read and expound this Lotus Sutra in the future world of evil”. For this Lotus Sutra to be passed down in the world, many people were needed to return to the world and form aspirations and great vows to safeguard the Wondrous Dharma Lotus Flower Sutra. So, “World-Honored One, how can Bodhisattva-Mahasattvas in the future world of evil expound this sutra?” Though these Bodhisattvas were all experienced, in the future world of evil, how could they safeguard this sutra so that when they widely spread it they would not encounter difficulties? To reduce their difficulties as much as possible was Manjusri Bodhisattva’s intent.
The next sutra passage [says], “The Buddha told Manjusri, ‘If Bodhisattva-Mahasattvas wish to expound this sutra in the future age of evil, they must abide peacefully in four methods”.
At this time, the Buddha began to answer. At this time, the Buddha began to answer. He said to Manjusri Bodhisattva, “In the future, within this world of evil, these great Bodhisattvas or these newly-inspired Bodhisattvas, in the future evil world of the era of Dharma-degeneration, will want to expound this sutra. If they wish to expound this sutra, they must be very mindful and abide peacefully in four methods”. To teach this sutra, they need the right approach.
They must abide peacefully in four methods: 1.The practice of bringing peace and joy with the body. 2.The practice of bringing peace and joy with speech. 3.The practice of bringing peace and joy with the mind. 4.The practice of bringing peace and joy with vows.
First, “Wherever [Bodhisattvas] teach and practice and wherever they draw near to is “the place of the practice of bringing peace and joy with the body”. To teach and guide sentient beings, we must be unsummoned teachers. We must be very joyful when expounding the Dharma in order to teach and transform. We use these true principles to go among people to teach and transform sentient beings. If sentient beings are unwilling to come, we ourselves must draw near to them; we must find ways to draw near them.
It is the same in present times. When teachers are teaching students, they think of various ways to awaken the students’ interest so they can accept this education. This is the way it is in present times, let alone in the future! In the past, to study in school, students had to accommodate the teacher. Nowadays, teachers need to win the students over in order to inspire their interest to learn. The times have really changed! The Buddha taught us in this way. To find ways for sentient beings to be willing to draw near to the Buddha-Dharma, we must first draw near to them. “Wherever [Bodhisattvas] teach and practice” is “the place of the practice of bringing peace and joy with the body”.
Wherever we go, we must make people feel at ease, feel very happy. This is just like how, sometimes, when Tzu Chi does international [relief work], at the beginning, some people will say, “These Buddhas are here to convert us”. Tzu Chi is not there to convert anyone; we go there to work in harmony and unity. This is the same principle. For instance, in Ecuador, which is a Catholic country, a major earthquake occurred in April [of 2016]. Think about it; this 7.8 magnitude earthquake was very severe. Suddenly, there was violent shaking in the ground. Some buildings were destroyed right away, many people were injured and countless people became homeless. The whole place was devastated including the communities and streets. Originally, in this country the people were not very wealthy. Now that they endured such a major disaster, they did not know where to find help. Tzu Chi volunteers from the USA and South America gathered in this country. Seeing the situation, they thought about how to help. Where should we begin? We had a method from our past experience during Typhoon Haiyan in the Philippines. This typhoon devastated Tacloban city in Leyte Province. The governor initially wanted to abandon the city. But Tzu Chi volunteers arrived. People with financial means could have left this land but where could the native people that made up most of the population of this island go? With such devastation, what could they do? In the interactions between the volunteers from the Philippines and Taiwan, the team showed their spirit of unity. So, I suggested to them, “In that place, you must immediately start a ‘Cash for Relief’ program.” Though it started off slowly at first and did not go very smoothly, once it was started, it went from the first day to the next few days, to the next few weeks, and finally the program lasted nearly one month. After a few weeks, the numbers they mobilized reached over 10,000, 20,000 and even over 30,000 people. We paid out wages every day. With the “Cash for Relief” program, they could get wages every day. [We] continued to pay out [the cash], and they continuously made great efforts to keep cleaning and sweeping. With a month’s time, they cleared up all the debris. All the large roads, small streets and alleys were perfectly clean. This was a very good experience.
So, Tzu Chi volunteers brought this experience to Ecuador. In Ecuador, they already knew about the Cash for Relief program in the Philippines. The news had spread among the NGOs. So, when the USA Tzu Chi volunteers arrived and mentioned the Cash for Relief program, the locals happily accepted. Thus, the program was set into motion very quickly. The local people could earn a wage while cleaning up their own homes. This was their only hope, so the people mobilized very quickly. From being depressed and helpless, they were given strength by the volunteers, as well as spiritual encouragement. So, everyone stood back up and each exercised their strength. In this way, very quickly in these places, within days, four cities recovered very quickly and were completely cleaned up. As this was going on, we encountered a Catholic church and saw that the nuns there were very helpless. The church had collapsed. How could they clean up the debris? How could they rebuild it? That was nowhere in sight. Tzu Chi volunteers first mobilized to clean up, then [sent] this message back for consideration. All of us took this into consideration, because the locals there were mostly believers of the Catholic faith and people need religious support from a proper faith. Catholicism is the spiritual food of this country, so we needed to quickly give them a place could rely on for their faith and spiritual needs. Thus, we decided to rebuild this church. The nuns and the priests joyfully accepted this because they knew that Tzu Chi in Haiti helped rebuild schools for Catholic [nuns] and helped repair the Catholic nun’s church.
In the Philippines, we also helped rebuild a church. So, they knew about all this and joyfully accepted [our help]. Thus, the teachings of the Great Vehicle are not only to be taught orally. The Dharma is to be applied by going among people. When people have a need, we must give and help them in reality. So, this is “the place of the practice of bringing peace and joy with the body.” Wherever our body goes, among people, we help people to be at ease; after receiving help, they can be joyful. This is “where [Bodhisattvas] teach and practice” and also “where they draw near to.” It is also where the practice of bringing peace and joy with the body takes place. This is our body; this is what our body can do.
The second [method] is “guarding against transgressions of speech” which “enables them to excel in expounding the Dharma.” This is called “the place of the practice of bringing peace and joy with speech.” It means we must be very mindful when we speak. With sincerity, we do not tell lies. We must speak what is true. We must speak with gentle speech, without harsh words or gossip. Whatever we have promised other people, we must follow through and keep our word. This is what it means to be truthful. We must always be vigilant and guard against transgressions of speech. If we do not have sincerity in our heart but we make exaggerated promises and in the end we cannot do it, this is unacceptable.
Therefore, once we say that we will do something, we must follow through. So, it “enables them to excel in expounding the Dharma.” If you can be a person of our word, then naturally when we want to draw near people to teach them the Dharma they will surely believe us. Hence, this is “the place of the practice.”
The third is to “purify our karma of mind.” Third of the four methods: Purifying their karma of mind to free themselves from greed, anger and delusion is the place of the practice of beinging peace and joy with the mind.
To “purify our karma of mind, we must earnestly tend to our minds and “free ourselves from greed, anger and delusion.” Everything that we do is giving without expectations. We are at ease and free, joyful and grateful. This is “the place of the practice of bringing peace and joy with the mind.”
The fourth [method] is “giving rise to compassion.” Our hearts must constantly give rise to compassion. “Vowing to transform all beings is the place of the practice of bringing peace and joy with vows.” We must always give rise to compassion so that we can make great vows to transform all sentient beings and go among people with sincerity, integrity, faith and steadfastness. This is “the place of the practice of bringing peace and joy with vows”.
Next, there are another four methods. These four methods will be explained in detail in the next passages. Apart from “Four Practices of Bringing Peace and Joy,” there are four methods which are “the right practices of bodily conduct, the right practices of speech” and “the practice of eliminating all evils from the mind to benefit oneself”. The fourth is “the practice of cultivating all goodness in our hearts to benefit others”. We should engage in spiritual practice and cultivate goodness which is to benefit others. These are four methods which we will explain in more detail later on.
The following sutra passage says, “First, they must abide peacefully in the places where Bodhisattvas practice and the places they draw near to be able to expound this sutra for the sake of sentient beings.”
This passage [discusses] the first practice, “They must abide peacefully in the places where Bodhisattvas practice”. [As we engage in] the Bodhisattva-practice, since we have formed aspirations, we should steady our mind and resolve.
“Places” refers to the states that our body has actually reached. “Drawing near” refers to the actions we take as our bodies experience these states. The Tathagata manifested in the world to expound, according to what was appropriate, the wondrous principles that He experience while in this world.
“As for the states that our body has actually reached,” when we put [the principles] into practice, these are the states we actualize. However our minds think, our bodies, that is, our two legs, can take grounded steps to gradually draw near [these states]. This is how “our bodies experience these states”. We draw near the path that we should walk on. We want to enter the Bodhisattva-path and actualize the Six Paramitas in all actions. This is the track for us to move forward on. This is the road for us to practice and walk on. “The Tathagata manifested in the world to expound, according to what was appropriate, the wondrous principles that He experience while in this world.” The Tathagata manifested in the world according to what was appropriate. According to sentient beings’ capabilities, He taught the wondrous principles He experienced while walking the Bodhisattva-path. Sakyamuni Buddha attained Buddhahood in this life. But actually, without his past lives and what He experienced among people, at this time, to be able to awaken to the true principles of the whole universe would be easier said than done! To be able to awaken and penetrate the true principles of the world, we must undergo training by going among people. This is how we must accumulate all those experiences.
These are “the wondrous principles that He experienced while in this world”. Wherever he went, as the saying goes, “Without experience, one cannot grow in wisdom”. Without experiencing the state ourselves, we cannot know what the state is like. The principle is the same. We must talk about the road that we have traveled. If we ourselves have not traveled [the road], how do we give directions to others? “He expounded, according to what was appropriate, the wondrous principles that He experienced while in this world.” From where we have gone, we have realized principles.
So, ‘“Practice refers to moving towards actualizing purifying practices.”
“Practice” refers to moving towards purifying practices. “Draw near” means growing close and familiar. [By abiding] within these two places, we will never go against the path. This is the place that Bodhisattvas practice to draw near to. This is the essence of the practice of the body.
This is how we must walk [the path]. “Going towards” means moving ahead. We are moving forward. To “actualize” means to put into practice. We put the teachings into practice while keeping our feet firmly on the ground. As we take these steps, every step is a purifying practice; [each step] is pure. The Bodhisattva-path of giving unconditionally is the “purifying practice”. ‘“Drawing near’ means growing close and familiar”. This is drawing near; we continuously practice and draw near. This is our place of practice, the place we draw near.
“[By abiding] within these two places, we will never go against the path”. We never go against the path when we put [the principles] into practice. “This is the place that Bodhisattvas practice to draw near to”. When we draw near and dedicate ourselves without going against the path, this is called the place that Bodhisattvas draw near to. “This is the essence of the practice of the body.” This body is for us to put the teachings into practice. Our body is a vehicle for spiritual practice. Without our body, how can we engage in spiritual practice? So, our body is a vessel for spiritual practice. This is [the body’s] “place of practice,” the way to bring peace and joy with the body. We have made the vow to put it into practice. “They must abide peacefully in the places where Bodhisattvas practice”. These are also “the places they draw near to”.
First, they must abide peacefully in the places where Bodhisattvas practice and the places they draw near to: Wherever we are immersed in the Dharma as we practice all day long is our place of practice. Wherever we distance ourselves from bad friends while drawing near to virtuous people is the place [Bodhisattvas] draw near to.
“Wherever we are immersed in the Buddha-Dharma….” This is our first practice. We just mentioned “the places they draw near to”. This is the practice of bringing peace and joy with the body. This is the first practice. “Wherever we are immersed in the Dharma as we practice all day long” means we keep our feet on the ground and put [the Dharma] into practice. So, this is “our place of practice”. This is how we walk the path. “We distance ourselves from bad friends while drawing near to virtuous people.” Those we draw near to are all virtuous people. Regarding evil people, if we lack proper mastery, then we should not get close to them. We must be able to differentiate right and wrong. So, we should not draw near [them]. If we cannot transform people and instead are transformed by sentient beings, then it becomes very problematic. So, when our mastery is not yet very firm, we should draw near virtuous friends and distance ourselves from bad friends. As for “drawing near to virtuous people,” where we draw near virtuous people is called “the place we draw near to”. This is the method that the Buddha teaches us so we can abide peacefully in the places where Bodhisattvas practice. We must put [the principles] into practice, but we must know how to choose [people]. Physically, we must first accept and uphold [the principles] and keep our feet firmly on the ground.
“For the sake of sentient beings, to be able to expound this sutra….” This way they can expound the Wondrous Lotus Sutra for sentient beings. This is how “they practice and apply the Dharma and draw close to people, then they will be able to expound this sutra for others”.
When we put [the Dharma] into practice, we need the Dharma in our own minds to apply it in our lives. We engage in spiritual practice so that we can apply the teachings. We listen to Dharma to understand it and put it into practice once we understand it. So, to apply what we practice requires the Dharma. Therefore, [we must] “draw close to people”. The people we must draw close to are those who can truly help us to grow our wisdom. Or we must draw close to those who need our help. We must use many methods to draw close to them. This is what it means to “seek the Dharma and transform others”. Virtuous friends can help us, and these who need us are those we must help. None of this can be done without people. “In a group of three, I will find my teacher. When I see someone who does good, I follow suit. When I see someone make mistakes, I correct my own.”
This was said by Confucius. He taught us to differentiate right from wrong. We must also be other people’s virtuous friends. We must be strong and have the Dharma in our minds when we draw close to people. These are all places Bodhisattvas draw near to. But we must clearly discern right from wrong. If we can do this, “Then [we ] will be able to expound this sutra for others.”
We can also abide peacefully, To abide peacefully means to be in this place, to abide peacefully where Bodhisattvas practice. We must abide peacefully here.
Abide peacefully: Their minds resonate with the principles, and their bodies practice these matters until they completely master this practice without anything unsuitable. Place of practice: This refers to wherever the mind goes, rests or abides. Place to draw near to: This refers to places we become familiar with and draw close to.
To abide peacefully means “Their minds resonate with the principles.” Our minds and the principles must always be in harmony with each other. “Their bodies practice these matters.” The principles are in our minds. Our bodies must act in accordance with the principles. With principles in our minds, our outer appearance must also be in accord with these principles. So, “They completely master this practice, without anything unsuitable.” In this way, there is nothing unsuitable. We can always be in harmony and unity. Whatever method we need to heal the world, we have the ways to treat issues and prevent evil from entering our heart. If we prevent evil in our conduct, we can expound the Dharma in the world. So, this is a “place of practice”. This is the path our mind is resolved to walk on. It is “where the mind goes, rests or abides”. Where should our minds be? We go among people, but our minds cannot fluctuate. When we encounter situations, we should not lose our senses or reason. When we encounter a situation, we should not become nervous or panic. We should play effortlessly in this world. When our direction is correct, if we encounter a situation, we should not be nervous or panic.
Therefore, we must “rest”. [The mind] “goes, rests or abides”. “To go” means to move. “To rest “ is for us to quiet down. In movement there must be tranquility. How should we act in the world? There is much disturbance in the world. When we face this world filled with disturbance, if we go along with [ the disturbances], our minds will be disturbed too. In our present lives, there is so much disturbance and unrest. To enter these conditions, we should see them as a game. It is just like the rain. No matter how vast the bamboo forest is, the water remains the same, without being obstructed by the bamboo. This is the way our minds should be. To eliminate this turmoil, our minds must not move along with it. We must train ourselves to be calm and stable.
Hence, this is the place we “abide”. “’Places to draw near to’ refers to places we become familiar with and draw close to. In any place the mind connects to or the body comes into contact with, [we have compassion].” If what the body comes in contact with or the state that we connect with “does not resonate with. Right Dharma or the nature of the principles,” if it cannot unlock principles of Right Dharma, it is “not the place where Bodhisattvas practice or the place they draw near to”. If we cannot combine Dharma with true principles, then this cannot be called “where Bodhisattvas practice” or “a place [ Bodhisattvas ] draw near to”. So, we must mindfully seek to comprehend this. What comes after also contains many methods to heal the world. We must always be mindful!
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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