Chapter 14. Peaceful Practices
When these great Bodhisattvas vowed to preach the Lotus Sutra in future ages, the Buddha explained in Chapter 14 how one should preach the Lotus Sutra in this world without encountering obstacles. This is the chapter on Peaceful Practices.
The Buddha said: When a great Bodhisattva preaches the Lotus Sutra in the world of the five turbidities, they should pay attention to the following four items to ensure there are no obstacles in their teaching.
First, abide in the sphere of Bodhisattva practice and the sphere of intimacy.
The sphere of Bodhisattva practice is to practice the Bodhisattva path. The Buddha established six methods for practicing the Bodhisattva path, which are the Six Paramitas: Generosity, Precepts, Patience, Diligence, Meditation, and Wisdom. Here, the Buddha first emphasized the two methods of Patience and Prajna Wisdom. A Bodhisattva should abide in the practice of patience; no matter what the environment for propagation is like, their behavior and speech should be gentle and compliant, and their inner mind should be peaceful and fearless. Furthermore, within the practice of patience, a Bodhisattva must arm themselves with the Prajna Wisdom of the Buddha’s teachings, realizing that all phenomena are empty of characteristics and that there is truly no “self” or “person” who endures, nor any “event” being endured. Only then can they give the gift of Dharma to all things and beings with equanimity, without attachment or distinction. Otherwise, our patience will one day reach a breaking point. One must observe that all phenomena are empty and practice the “emptiness of the three spheres” (the endurer, the act of enduring, and the event endured). Use the Buddha’s correct view of emptiness to arm yourself; otherwise, if you merely suppress your anger, you will eventually reach your limit and suffer internal harm.
Second, how to act like a Bodhisattva
The “sphere of intimacy” refers to the behavior and attitude one should have toward different types of sentient beings—how to act like a Bodhisattva.
- Do not deliberately associate with high-ranking officials or the wealthy. That is, a Bodhisattva must not have a heart that seeks to climb the social ladder. The Buddha’s supreme principles seem profound and mysterious, but in practice, they are very ordinary. These are qualities not only for a great Bodhisattva propagating the Dharma but for any ordinary person to cultivate.
- Do not deliberately associate with those who practice external paths (non-Buddhists). This was because there were many non-Buddhist schools in India at that time. This is not the Buddha telling Bodhisattvas to lose their sense of inclusiveness or to reject other schools. It is for fear that Bodhisattvas, before they have fully realized the fruit of Buddhahood, might be influenced by the supernatural powers, spells, and false views of external paths, thereby losing the correct view of the Buddha’s Dharma. Once you have attained realization, even if an accomplished one speaks of “false” teachings, they become “correct”; it is just that their initial view was not yet perfect. Therefore, before attaining the Way, the Buddha said not to deliberately associate with those who practice external paths.
- Do not read secular books of low taste, and do not praise or recite the books of external paths. The views within them can affect physical and mental health or contain errors and imperfections. Do not associate with those who hold false views, those who show off their writing, those who merely repeat what others say, or those who always disagree with others, are cynical, and cannot look at problems objectively.
- Do not develop bad habits. Do not enjoy watching dramas filled with violence and murder, fighting, wrestling, or magical performances. Of course, modern violent internet games are included in this. This content can unconsciously leave deep imprints on the mind and nourish the inner poisons of greed, anger, ignorance, arrogance, and doubt.
- A Bodhisattva does not associate with those whose profession involves killing or whose hearts are full of greed and evil. Some people engage in animal husbandry or hunting for a living, but their hearts should know that life is equal and precious. Even if they create karma through killing for survival, their hearts should be full of compassion and gratitude, rather than killing for the sake of gluttony or the pursuit of violence.
- One should not travel or reside with Bhikkhus, Bhikkhunis, laymen, or laywomen who practice the Hinayana (Small Vehicle). This is because such people often care only for their own perfection and lack concern for the suffering of sentient beings. There is a fear that a Bodhisattva, by associating with them, might be infected by a selfish heart. If a Hinayana practitioner comes to seek the Great Vehicle (Mahayana) Dharma, one may preach the Dharma to them as the occasion arises, but one must not seek anything from them or become too closely involved with them.
- Regarding desire: A great Bodhisattva should not be obsessed with male or female beauty, nor should they preach the Dharma to someone simply because they like their appearance. When preaching to the opposite sex, one’s speech and dress should be proper; do not expose the chest or skin, do not be overly familiar in behavior, and do not cause the other party to misunderstand and disturb their mind. If one must be alone with a member of the opposite sex while propagating the Dharma, one should mindfully recite the Buddha’s name, which is to “walk with the Buddha.” This was primarily for Hinayana disciples; after taking their vows, ordained disciples were required to go to secular homes in pairs rather than alone. Especially for Bhikkhunis, if they are forced to be alone with a member of the opposite sex, they must mindfully recite the Buddha’s name, effectively “walking with the Buddha,” which counts as two people.
- One should not be close to young novices with handsome or charming faces because of their cuteness or a desire to be served by them. This is because some elderly Bhikkhus enjoyed taking in cute, lively novices and children as disciples.
- A Bodhisattva should often take time to withdraw their mind and practice meditation in a quiet place. This is what a Bodhisattva who has just begun their practice should do.
- There is another aspect to the sphere of intimacy: When a great Bodhisattva enters the world to save sentient beings, though their body is in the mundane world, what kind of wisdom should they possess to remain settled?
- First, they must observe that all things are empty, illusory, and falsely existent. They should abide in this state without inverted or delusional thoughts, remaining unmoved by external environments; this is the realization of emptiness.
- Second, they must not regress from the Bodhicitta—the mind that seeks to practice the Way, realize the Way, save all beings, and achieve Unsurpassed, Right, and Perfect Enlightenment.
- Third, a great Bodhisattva should view the cycle of birth and death as being like empty space, not clinging to the appearances of arising, ceasing, or Nirvana. They should not be like Hinayana disciples who enjoy stillness and seek only the tranquility of extinction. Fourth, all words and concepts are merely skillful means to enter the Way—the finger pointing at the moon. The Buddha-nature is neither born nor destroyed, neither comes nor goes, neither arises nor ceases, and is without form or appearance; no single term can define it.
A Bodhisattva should not have attachment to dharmas. The fifth is to observe that everything in the world is not truly existent, yet not to lean toward nihilistic emptiness; original nature fills the Dharma Realm, without hindrance or obstruction, infinite and boundless. This means one should not lean toward emptiness! If one clings to the idea that everything is like a dream, an illusion, a bubble, or a shadow, and that sentient beings are also illusory, and thus refuses to universally deliver them, that is unacceptable. The sixth is that all dharmas arise when conditions converge and cease when conditions disperse; there is no unchanging self within them. The self is essentially a manifestation of false existence; this eliminates the “view of a body.” Because sentient beings have inverted and deluded thoughts, various differences arise. Therefore, the Buddha proclaims various teachings to harmonize and subdue them. In truth, it is merely using illusion to overcome illusion. This is the second place of association for great Bodhisattvas; that is, Bodhisattvas should possess such insight while practicing the Bodhisattva path. This means the mind is not turned by circumstances, cultivating meditative power, observing the emptiness of all dharmas, and not retreating from the Bodhi-mind, and so on.The realization of the emptiness of the Buddha-dharma is the cultivation and realization of the Dharma.
Next, let us discuss the Peaceful Practice of the Mouth. The previous section discussed the body—how the body should abide, the Peaceful Practice of the Body. In the Age of Dharma Decline, if anyone wishes to proclaim this Lotus Sutra, they should abide by the Dharma-gate of peaceful practices.
1) One must not take pleasure in speaking of others’ faults or discussing the faults ofthe scriptures. 2) One must not disparage other Dharma masters or use words to look down upon or slight them. 3) One must not discuss the likes, dislikes, strengths, or weaknesses of others. For those practicing the Buddha-dharma, one must not publicly criticize or discuss the faults or merits of their practice. When spreading the Dharma, treat everyone equally without discrimination of like or dislike, to prevent listeners from developing feelings of opposition toward the speaker. If there are reproaches or questions, the Bodhisattva should explain them using Mahayana teachings and should not answer them with Hinayana teachings.
Third: Peaceful Practice of the Mind
- One should not harbor jealousy, nor should one use flattery or sycophancy to achieve certain goals, deceiving oneself and others by speaking words of fawning agreement.
- Toward students of the Buddha-dharma, whether they are beginners or those seeking the Sravaka-vehicle, Pratyekabuddha-vehicle, or Bodhisattva-vehicle, one should not think of oneself as having realized the One-Vehicle teaching of the Lotus Sutra and thus develop a mind of slighting them, or deliberately pick at their flaws and shortcomings, speaking words that cause them to have doubts about the Buddha-dharma and feel disappointed in their practice.
- One should not engage in frivolous discourse regarding the Buddha-dharma. Do not proclaim the Dharma merely for the sake of competing to see who is superior. Even if a debate is necessary, it should only be for the sake of saving sentient beings and clarifying misunderstandings of the Buddha- dharma.
- One should constantly observe the suffering of sentient beings and give rise to a heart of great kindness and compassion.
- Regard all Buddhas as compassionate fathers and harbor gratitude.
- Regard all Bodhisattvas as one’s teachers, always believing in, respecting, and bowing to them.
- Treat all sentient beings equally and teach them according to their individual capacities. If a Bodhisattva can achieve this third Peaceful Practice of the Mind, when explaining the meanings of the sutra and Dharma, their resolve will not be troubled or scattered. They will be able to gain good fellow practitioners to study with and attract the masses to come and listen, ensuring they truly benefit after hearing the Dharma.
Fourth: Peaceful Practice of Vows
Great Bodhisattvas in the future Age of Dharma Decline, when the Buddha-dharma is about to vanish from the world, if they uphold the Lotus Sutra, must give rise to a heart of great kindness and compassion for all sentient beings. For those who do not seek the Bodhisattva path, they should think: “Regarding the supreme wisdom and skillful means spoken by the Tathagata, they have neither heard, nor known, nor perceived, nor asked, nor believed, nor understood—how pitiable! What they face and what they have lost is the most precious thing in this world.” If I can attain Unsurpassed Perfect Enlightenment, then no matter where I am, I will use spiritual powers and the power of wisdom to lead these people to abide within the Tathagata’s gate of wisdom. This is the Peaceful Practice of Vows. Every Bodhisattva should make such a resolve. By making this resolve, a Bodhisattva will have no faults when lecturing on the sutra and will constantly receive offerings, respect, and praise from all sentient beings.
All the guardian deities, because they protect the Right Dharma, will stay by the place where he speaks the Dharma day and night to guard him, so that all who come to listen can give rise to a heart of joy. Why? Because this sutra is protected by the spiritual power of all the Tathagatas ofthe past, present, and future.
Later, the Buddha says to Manjushri: “Manjushri! This Lotus Sutra is so rare that in countless lands, sentient beings find it difficult even to hear its name, let alone see, uphold, read, or recite it.” Afterward, the Buddha gives the Parable of the Jewel in the Topknot, comparing the Lotus Sutra to a precious jewel on the top of the head of a Wheel- Turning King, which is not easily taken out to reward soldiers.
Because this jewel only exists on the head of the Wheel-Turning King, if he bestows it upon a soldier, the soldier himself would be greatly surprised—it is equivalent to passing on the throne, placing the crown on your head and letting you become the king. Therefore, this is used to illustrate the rarity and preciousness of the Lotus Sutra. This chapter explains how a Bodhisattva should act in body, speech, and mind to ensure there are no obstacles in spreading the Dharma.