Time : Saturday 2pm-4.00pm
Platform : ZOOM Cloud Meeting
Topic of Discussion : “Mastering the Mind begins with Mastering one’s Mouth” – The Karma of Speech (Part 2)
On 12 June 2021, Guan Yin Citta, Singapore, held an online English sharing session that focused on one of the five Buddhist Precepts: Karma of Speech – in continuation of the previous session.
At the outset of the session, the gravity of negative karma of speech was reinforced by a short video in which the Buddha said, “Though, I have attained Buddhahood, but the calamity that is to befall me from my slandering of others in my previous life is not over. Hence, Buddhist practitioners should always guard their speech as part of their cultivation.”
The participants gained insights of the many terrifying retributions for unwholesome speech which include physical ailments, major misfortunes, burning of one’s forest of virtues, leading a lonely life and the most dreadful being unable to uncover one’s Buddha nature for hundreds of lifetimes!
In a testimony, the participants were awakened to the fact that verbal restraint and forbearance can quell our negative karmic grievances and demagnify imminent calamities.
Through a host of interesting discourses, the facilitator put forth the following pointers:
1. The pertinence of evaluating their words by making them pass the three sieves test – whether it is True, Kind and Necessary (TKN).
2. Good listening skills are the fundamental quality of a cultivated person.
3. It takes courage to be receptive to what others have to say, as without it, we put ourselves at risk and get stuck in our wrong ways.
4. Silence is golden.
The participants were reminded that when propagating the dharma, they must aspire to touch others’ hearts deeply, besides contemplating causes and conditions and avoid reckless remarks.
In an inspiring closing video, Master Lu said, “As humans, how we speak is of the utmost importance. We need to make others understand by reasoning and move them with emotion. To guard one’s speech is to guard one’s wisdom.”
There will be no session next week and the session will resume on 26 June to cover the other two precepts: Abstain from Stealing and Intoxicants.
? Let us now look at some comments from participants:
It is so important to guard our speech! Recitation has helped me to be more calm and mindful so as not to create unwholesome speech. Both sharing sessions on the Karma of Speech served as a good reminder in my daily dealings with people.
I must learn to use the 3 sieves, TKN, before speaking and be genuine in my speech so that I can move others with emotions and propagate the Dharma. I will also make the effort to learn from others by listening and looking at how others deal with different situations in order to learn how to speak.
?Join us in our next session
Please contact Loh SX (96978356) / Woan Yi SX (82182248) for more information
⏰ Date and time:
Saturday 26 June 2021 (2.00pm – 4.00pm)
Please click here to download the Summary Slides shared during the Group Study:
Summary Slides_The Karma of Speech (Part 2)
WHAT ARE WE LEARNING TODAY?
< Right Speech gives rise to peace and happiness >
The Buddha said, “Though, I have attained Buddhahood, but the calamity that is supposed to befall me from my slandering of others in my previous life is not over. Hence, Buddhist practitioners should always guard their speech as part of their cultivation.”
< WHY SHOULD WE BE MINDFUL OF OUR SPEECH? >
Master Jun Hong Lu’s Public Talk, Sydney, Australia – 27 January 2019 (An Excerpt)
BEING MINDFUL OF OUR SPEECH IS AS GOOD AS GUARDING OUR MINDS
Master Jun Hong Lu: Most of our negative karma is derived from our speech. There is a traditional Chinese saying, “Misfortune finds its way out through the mouth; illness finds its way in through the mouth” (祸从口出，病从口入). Hence, being mindful of our speech is as good as guarding our minds.
As Buddhist practitioners:
Guard our speech and diligently perform recitations – that is the way to achieve a healthy mind and body to follow the spiritual path of Amitabha Buddha.
Shuohua20130405 16:23 (Master Jun Hong Lu’s call-in radio program)
THOSE WHO PERFORM RECITATION SHOULD BE CAREFUL IN THEIR SPEECH TO PREVENT ‘OUTFLOWS’
Caller: I have practised Guan Yin Citta for over a year now. Master, can you point out my faults?
Master Jun Hong Lu: You don’t know about your own faults? You should refrain from unwholesome speech (嘴巴不能乱讲话).
Caller: What Buddhist scriptures should I recite then?
Master Jun Hong Lu: Avoiding unwholesome speech is better than performing recitation (嘴巴不乱讲话比念经文都好).
If you recite mantras on one hand but you are not careful when you speak, your recitation will go to waste as there are ‘outflows’ (会有漏).
Caller: I promise to change this bad habit of mine.
Master Jun Hong Lu: Once a person who recites the Buddhist scriptures speaks, heaven would know. This is because when you perform recitation you are connected to the energy field of the Bodhisattva (跟菩萨接上气). This connection will still be there even if you do not perform recitation and when you start to commit unwholesome speech, there is a high chance that your misdeeds would be recorded.
Caller: Yes, I understand now. I would turn over a new leaf.
Master Jun Hong Lu: Don’t lose your temper in the future. Otherwise, it is useless even if you have spent one or two years in spiritual practice. Many people do not pay attention to this aspect and fail to change themselves for the better. If they persist in this way, in the long run, not only will there be no effect from their recitations, their health will be in a total mess when they grow old!
< EXERCISE VERBAL RESTRAINT & WE KEEP OURSELVES OUT OF TROUBLE >
Master Jun Hong Lu: Verbal restraint and forbearance can quell our negative karmic grievances and have the power to demagnify imminent calamities.
< THE PRACTICE OF MINDFUL SPEAKING >
Master Jun Hong Lu’s Public Talk, Batam, Indonesia 18 Feb 2016
THREE SIEVES TO GUARD OUR SPEECH
Once, a young monk went running to his Master, panting and feeling very excited. He said: “Let me tell you something, Master. I am very sure you could never imagine it.”
The Master answered sternly: “Wait a minute. The news that you are about to tell me, have you sifted it with three sieves?”
The young monk could feel that his Master was a little unhappy, and he shook his head.
The Master told the monk, “Before you tell somebody something, you must at least use three sieves to sift it. The first sieve is the sieve of truth. The thing that you are about to tell me, is it true?”
“Ermmm… Master, I heard it from the streets. Everybody says that. As a matter of fact, I do not know if it’s true.”
“Then you need to check it with your second sieve. Even if it is not true, you should at least be telling me this matter out of kindness. Is that the case?”
“Er… no. On the contrary, Master.” At this point, the disciple dropped his head in regret.
“Then we shall now use the third sieve to check. This matter that you so urgently need to tell me, is it important?”
The disciple replied, “It is not really that important.”
The Master cut in: “As this news is not important, neither is your intention kind, nor do you know whether it is true or not, why would you want to say it when by saying it will cause confusion in the both of us?”
Master Jun Hong Lu’s Story-telling – Story No. 61
LISTEN MORE, TALK LESS!
During an ancient era, there was one tiny country that presented three look-alike statues made from gold and jade in glorious splendour to the emperor of China.
Upon seeing these glittering statuettes, the old emperor of China was over the moon and commanded, “Guard! Show them the reward”.
Just then, the delegates from the tiny country posed a challenging question to the old emperor, “Your majesty, which of these replicas do you think is the most valuable?”
The emperor was dumbfounded and felt that it would be shameful for an emperor of such a big and powerful country to fail in answering such a question. Hence, he immediately summoned a craftsman to carry out an assessment.
Unfortunately, the craftsman was unable to suss out any difference in workmanship as these replicas looked completely indistinguishable.
“This is so embarrassing. How could a large country like mine be challenged by such a trivial issue?”, so thought the old emperor.
Eventually, the emperor invited a Zen master over. Full of confidence, the Zen master plucked out three stalks of rice straws.
He inserted the first stalk into one of the golden statuettes’ ears and it came out from its other; he did the same to the second statuette and it came out from its mouth; as for the third statuette, it dropped silently right into its abdomen.
The Zen master concluded, “The third golden statuette is the most valuable” which sent the entire envoy of the tiny country nodding in agreement.
This story tells us, being well-spoken does not necessarily make you the most valuable.
We are given two ears and one mouth so that we can listen more than we speak. Good listening skills are the fundamental quality of a cultivated person (修行人最基本的素质).
Master Jun Hong Lu’s Public Talk, Jakarta, Indonesia – 12 March 2018
PRACTISE VERBAL TOLERANCE
Those who are gracious and broad-minded are able to take in all sorts of remarks, be it kind or harsh; their modesty allows them to be open to the opinions and suggestions of others.
Such a person will also let others finish saying their piece.
This demonstrates their apparent magnanimity (大度) and tolerance (包容) and a manifestation of their inner compassion and strength.
It takes courage to be receptive to what othershave to say (容言需要有勇气). Many people get upset and dismiss the opinions of others because they lack the courage to listen to what others have to say.
It takes patience to hear someone out (容言要有耐心).
Without patience, one will never get to listen to those truthful and kind words from others (好言好语).
Verbal Tolerance (容言) is not about not differentiating between right and wrong (不是是非不辨) or telling the good from the bad. It is a kind of wisdom that is capable of distinguishing between kind and harsh speech and the moral character that allows one to take in both hypocritical flattery (甜言蜜语) as well as the blunt words of others (直言不讳).
Your heart must be as vast as the ocean, able to accept others’ opinions, as only then, will you be capable of change. Without owning up to your own mistakes, you will never change your attitude.
The traditional Chinese culture has a saying, “Listen to both sides and you will be enlightened, heed only one side and you will be benighted (兼听则明，偏信则暗)”.
The practice of verbal tolerance will allow you to help all predestined sentient beings as tolerance always leads to greatness.
Master Jun Hong Lu’s Buddhism in Plain Terms
Volume 2 Chapter 22
THE BEST RESPONSE TO SLANDER IS TO KEEP SILENCE
When you are at the receiving end of a slander (诽谤), the best response is to keep your silence (沉默).
We must learn from the Bodhisattva, to dwell in peace and abstain from talking. Unfortunately, many people are unable to do so and even for those who can, they are not genuinely at peace but rather a mere pretense (沉默也是装出来的).
To emulate the quietude of the Buddha involves efforts to quell our negative affinities from within our hearts (恶缘在心里化解掉);
We need to be like the Bodhisattva who is endowed with great mercy, boundless compassion (大慈大悲) and a magnanimous heart (大肚能容) that is capable of relieving the sufferings of sentient beings according to their conditions (随缘救度).
Take a look at the Bodhisattvas. Don’t you think They are at peace? Bodhisattvas can clearly see each and every of our actions and mannerisms.
Though They may not utter a word and appear in reticence, They look dignified.
As humans, this is what we should aim for –honorable and worthy. Regardless of what others say about us, we must maintain our solemnity and quietude (自己有威严，自己要沉默).
There is a saying, “Silence is golden” (沉默是金) because the more you talk, the greater your failure is bound to be.
Many people experience failure their whole life due to their verbal habits. They are unable to maintain their silence; they like to talk about everything they do, be it good or bad.
Please bear this in mind: We should do all things from our heart (都要做在心里) – be it in the aspect of Buddhism studies, spiritual cultivation or performing meritorious deeds, as it is with this attitude, others will truly appreciate what we do.
Master Jun Hong Lu’s Buddhism in Plain Terms
Episode 27 (An Excerpt) – 28 March 2020
Only a truly genuine person is able to touch others deeply
Why are the monastics able to preach by example?
They give others a sense of dignity (庄严) and wherever they go, people around them would lower their volume and present themselves in a dignified manner.
For example, in front of the monastics, people will never crack jokes. This is a kind of infectivity (感染力). At times, this emotional infectivity surges. How so? When eminent monks deliver their speeches, they are touching the listeners’ hearts with their raw emotions (真实的感情).Why are they exceptional in their speech?
It is not a technique, but rather, it is driven by the real emotions within them. They are anxious. They hope that everyone can practise Buddhism. They understand the importance of doing so and how chanting sutras and mantras can transform a person. This is the kind of genuine and positive energy that has the ability to influence others (感染别人).
When we help others, we have to speak the truth (说真话). We have to influence others with our real experience from the bottom of our heart to convey our deepest gratitude to the Buddha.
There are people who display hypocritical shows of affection (虚情假意). Do you think they are able to bring true joy and happiness to others? It is impossible. Unless the happiness and joy come from deep down within your heart, you would never be able to have any influence on another person’s state of emotion.
A person who is good at delivering others is a kind and compassionate person. A person who is good at promoting the teachings of Buddhism never speaks from his own perspective. More importantly, he speaks about the thoughts and feelings of others (别人的心声). His mind is filled with thoughts of sentient beings, and it is never about his own selfish desires.
From the perspective of psychology, if you are troubled by something, it is best that you speak up about your negative emotions. Just be direct and tell someone, “Hey, I am troubled by something today. I am unhappy.” People around you can then render help and support.
Alternatively, you may insist on putting up a tough front, and continue smiling and appear to be in high spirits, when in reality, you are suffering from an internal breakdown; you may even tell your friends and relatives, “I am fine. Although something happened, I am optimistic about it. I…”, but others will be able to tell right away that you are faking happiness, and they will not feel a single tinge of joy from you.
Wenda20180624A 56:46 (Master Jun Hong Lu’s call-in radio program)
AVOID COMMITTING NEGATIVE KARMA OF SPEECH IN DHARMA PROPAGATION THROUGH CONTEMPLATING ON CAUSES AND CONDITIONS 善观因缘
Caller: Sometimes when performing Totem reading for Buddhist friends, Master detected tell-tale signs that they have inadvertently committed negative karma of speech in their effort to propagate Buddhism. It’d be great if Master could give some examples of speech karma (口业) that we should avoid when sharing the dharma with others – something that can serve as a warning for all of us.
Master Jun Hong Lu: That’s simple. You commit negative karma of speech the moment you say, “If you don’t practise Buddhism, you will descend to hell!”. Or “If you backslide (不学), you will sink into hell”? Do you think it is even alright to say all these?
When you say, “You will lose your life!” or “You will face a lot of challenges in the future!”, aren’t you wishing others bad luck with these comments? You are literally decimating their spiritual lives (把人家慧命都弄掉了)! How can you do that? Do you think it is right to make such reckless remarks?
Caller: Not at all.
Master Jun Hong Lu: Here you are saying, “You have negative karmic affinity with your wife. To quell it, you must diligently recite the Buddhist scriptures’’, when the other party is not even buying what you say. They may even rebuke, “How do you know?”. The fact that you are not me (Master), naturally they will doubt you.
When you say, “Sexual relationship is strictly prohibited”, the other person may counter argue and ask, “If that’s the case, what’s the point of having a wife?”. If you press on and are insistent on sharing with them the dharma from the level of a Bodhisattva, without taking into account their level of spiritual cultivation, aren’t you creating negative karma of speech?
When you cause such confusion and make others criticise you behind your back, you are as good as causing trouble for Bodhisattva.
Caller: In that case, we should contemplate the causes and conditions (善观因缘) and tailor our dharma sharing based on the individuals’ unique circumstances (根据不同的人的情况来说). Is it right to say so?
Master Jun Hong Lu: That’s correct.
Master Jun Hong Lu’s Public Talk, Taipei, Taiwan – 5 October 2016
KARMA OF SPEECH: The four types of speech we should abstain from
The four types of speech we should abstain from. Please be very careful as these four types of unwholesome speech are strictly prohibited.
Do not think that Theravada Buddhism (小乘) is inferior just because it places more emphasis on self-practice and personal well being, unlike Mahayana Buddhism’s disciples whose focus is to help sentient beings. Such statements are prohibited, and they are considered a very serious negative karma of speech (很重的口业). Don’t talk, just act! Do not despise others, not even in your thoughts. Instead, try to deliver (引渡)and encourage them to practise Mahayana Buddhism with us.
Theravada tradition lays the foundation for Mahayana Buddhism – we should help ourselves before we can help deliver others (自度才能度人). The essence of Theravada Buddhism is to help oneself (自度), that is, by being disciplined and diligent in one’s spiritual cultivation.
On the other hand, helping all sentient beings and establishing positive affinities (广结善缘) are integral parts of Mahayana Buddhism. That said, we should lay our spiritual foundation based on Theravada and apply the teachings of Mahayana to become a Bodhisattva.
When you go overboard with your praises, by saying, e.g. “You are simply awesome!”, you may tend to sound mushy and fake. You should also not speak ill of others (不要说别人不好). Many people are extreme in their judgement – they either think very highly of someone or despise them. We must overcome this kind of shortcoming in us.
Ensure that your praises are well-founded – do not speak with tongue in cheek (不能闭着眼睛乱说).
Also, be sure to draw a clear line between good and evil. Be brave to stand up against evil deeds and people (敢于反对制止); praise highly and take delight in the virtuous deeds of others (赞叹随喜).
If you are always in the company of such a person, you will give rise to a lot of dissatisfaction and enmity in you while distancing yourself from compassion and modesty (慈悲和谦和). Be equanimous (平等心) in dealing with others; do not hold on to any resentments. You need to transform your hate into affection(要化怨为亲).
Do not always blame, be jealous, doubt or be suspicious of others as all these would only bring sufferings upon yourself. These are the four aspects of verbal karma that Bodhisattva wishes that we would always be mindful of. It is referred to as: “Cultivation of a Peaceful Mind through the serenity of speech” (善修安乐心法，是名口安乐行).
< GIVING OF KIND WORDS WILL BRING JOY TO OTHERS >
The art of getting along with others lies in constant speaking of kind words and performing good deeds. In life, you should always try to touch others with your words and your deeds. This way, you are truly a Bodhisattva in the human realm.
Wenda20170120 01:30:50 (Master Jun Hong Lu’s call-in radio program)
A DISCOURSE BY Ksitigarbha Bodhisattva (Di Zang Wang Pu Sa)
Ksitigarbha Bodhisattva:
A person who commits serious negative karma of speech may be born with a stutter (口吃) or has problems swallowing food.
These are the karmic ramifications related to this transgression and the punishment is definite. One should never commit negative karma of speech. What it takes is just one moment of forbearance (忍). After all, what can you achieve by blurting those random words?
< HOW DOES NEGATIVE KARMA OF SPEECH AFFECT ONE’S BODY? >
Wenda20120520A 38:57 (Master Jun Hong Lu’s call-in radio program)
SEVERE RETRIBUTION FROM NEGATIVE KARMA OF SPEECH:
Myasthenia Gravis (neuromuscular disease in the form of muscle weakness)
Caller: I have been diagnosed with Myasthenia Gravis (重症肌无力). All the muscles from my mouth and above are paralysed. I have gradually lost my ability to speak, to swallow food and even drink water.
Master Jun Hong Lu: You have committed a lot of negative karma of speech. This is your retribution. I would say as of now, the retribution you are experiencing is not severe. You’d better start repenting, performing more life liberation and making great vows. Your vows should be different from others. You should pray, “May Guan Yin Bodhisattva have mercy on me. From now on I will not speak carelessly; I will not speak ill of others”.
Stop sowing discord between others or speak ill of people behind their back. If you want to be freed from this illness, you have to do this. If you don’t, there would be more serious consequences coming your way.
Your health is in a mess! Tell me, do you think you have done more good deeds or bad ones? Everything that comes out of your mouth is problematic. You’d better start mending your way. Start repenting as only then your health can improve. I don’t have to tell you your health condition, you should know best.
Do you know that you are supposed to suffer from a stroke? The retribution you are experiencing now is relatively mild – thanks to the fact that you are practising Buddhism. Badmouthing has been a lifetime habit of yours and now you are suffering from a present life retribution. This is what happens in this Age of Dharma Decline. Retribution is served speedily.
You should turn over a new leaf. Stop talking carelessly from now – do more recitations. Refrain from scolding or speaking ill of others. Why should you be bothered by others’ wrongdoings? They will have their share of karmic retributions and you have no say over it, whatsoever. If you want to regain your health, you must make an effort to change. If you do not improve on your verbal habits and continue to speak ill of others or lose your temper, do not call me ever again. You would affect my aura.
Caller: Understood. I should perform more recitations and talk less.
Master Jun Hong Lu: That’s right.
Wenda20131013A 09:13 (Master Jun Hong Lu’s call-in radio program)
THE SEVERITY OF NEGATIVE KARMA OF SPEECH DETERMINES THE PART OF THE BODY THAT SUFFERS FROM ITS RETRIBUTIVE EFFECT
Caller: With regards to the karmic ramifications from negative karma of speech, some people suffer from conditions of the mouth, lungs, kidneys and lower back. Why is that so?
Master Jun Hong Lu: It’s very simple, it depends on the severity of unwholesome speech they commit. If it is severe, you may suffer from lung cancer, because your lung is the organ related to speech. Some people suffer from conditions of the throat, especially those who often scold others. One more thing to note, those who often scold those around them, they may develop mouth ulcers (口腔溃疡). Retribution is served according to the different karma you have created (根据你作不同的业受报).
Master Jun Hong Lu’s Buddhism in Plain Terms, Episode 84 (An Excerpt)
THE KARMA OF FALSE SPEECH
People who habitually tell lies and commit false speech (撒谎) would suffer from another form of retribution apart from being loathed by others (憎恶他) – a kind of retribution that affects their body. Bodhisattva said that this retribution comes in the form of bad breath; it is a type of prolonged stench that comes from the mouth.
Some people may suffer from bad breath, possibly caused by their poor digestive system or oral hygiene. However, if your breath has stunk for a prolonged period, you should be wary. This is the problem we are talking about.
Wenda20150524B 010041 (Master Jun Hong Lu’s call-in radio program)
THE CAUSE OF TALENT BEING UNRECOGNISED
Caller: What is the cause of talent being unrecognised (怀才不遇)?
Master Jun Hong Lu: It is the result of committing negative karma of speech (造口业). That is why he lacks the opportunity to showcase his talents.
< RETRIBUTION: NEGATIVE KARMA OF SPEECH >
Wenda20140119A 22:35 (Master Jun Hong Lu’s call-in radio program)
KARMA FOR SOWING DISCORD – A LONELY LIFE
Caller: You mentioned before that if a person commits extensive acts of killing in his past lives, he would suffer the retribution of having a short lifespan in this lifetime. Some people seem fated to be lonely (孤独), having no one to rely on in this life. May I ask what kind of transgressions did they commit in their past lives to suffer from this form of retribution?
Master Jun Hong Lu: It is simple. Sowing discord between others (挑拨离间). Those who often sow dissension and cause people to break up in their past lives would lead a solitary and impoverished life (孤苦伶仃). This is why I often advise all of you not to sow discord between others. If you cause others to fall out or separate, you would be lonely and live in destitution in your next life.
Wenda20160715 01:21:55 (Master Jun Hong Lu’s call-in radio program)
Burning of one’s Forest of Virtues (火烧功德林)
Caller: Master Lu, besides a bad mouth and a hot temper, what other factors would cause the burning of one’s Forest of Virtues (火烧功德林)? Please enlighten us.
Master Jun Hong Lu: The burning of the Forest of Virtues is caused by negative flames within our heart, thus, hating or cursing others behind their back would set flame to one’s Forest of Virtues. One’s merits will be depleted rapidly if he frequently curses or bears hatred behind others’ back. In short, it makes no difference, be it scolding others in person, behind their back or within our heart; they will all lead to depletion of one’s merits.
Caller: Thank you Master for your kind explanation.
Wenda20200731 48:30 (Master Jun Hong Lu’s call-in radio program) – An Excerpt
WHAT KIND OF SPEECH KARMA WOULD RESULT IN FALLEN LOTUSES?
Master Jun Hong Lu: Take for example, whenyou sabotage others behind their back (阴人家).For instance, you tell tales about an innocent girl, saying that she is a prostitute when in actual fact she works in the city. Those who hear these stories from you, surely will not tell her about it. What you do will reach the nether world. As for this girl, she would suffer and become very miserable. The severity of the retribution you receive would be proportionate to the extent of her misery she suffers.
If she commits suicide by jumping into a well, your retribution would be grievous (报应的程度就重了).
Hence, if you sabotage someone behind their back, you would suffer from great misfortune (倒大霉) as this transgression falls under the jurisdiction of the Underworld (地府管的). They are really powerful.
Master Jun Hong Lu’s Discourse at Guan Yin Hall, Sydney, Australia – 1 July 2010
The retribution for slandering a dharma door that is capable of enlightening others
(An Excerpt)
Generally, when a person has yet to realise the path of the Bodhisattva, that is, yet to be enlightened, if they slander any dharma doors that have helped enlighten others (诽谤开悟法门), they will surely suffer from evil karmic consequences (一定有恶果).
The term “dharma door” is a general term and does not refer to any one dharma door in particular. A dharma door does not exist if you are unable to gain enlightenment.
The door is only opened when one gains enlightenment. Hence, if a person slanders the right path, he would suffer hundreds of catastrophes (一百个劫难); a thousand cycles of rebirths (一千个生死轮回) and in these hundreds of lifetimes he would lose touch and fail to uncover his Buddha nature, just like those who reincarnate as animals.
< HOW TO ELIMINATE NEGATIVE KARMA OF SPEECH >
Wenda20200424 22:18 (Master Jun Hong Lu’s call-in radio program)
BUDDHIST SCRIPTURES TO RECITE FOR ELIMINATING NEGATIVE KARMA OF SPEECH
Caller: Which Buddhist scriptures should we recite to eliminate the karma of speech?
Master Jun Hong Lu: You have to recite the Heart Sutra, Eighty-Eight Buddhas Great Repentance, and also Qi Fo Mie Zui Zhen Yan. In fact, the karma of speech arises from your thoughts. If you didn’t have unwholesome thoughts, they wouldn’t be reflected in your speech. That’s why you have to recite the Heart Sutra.
Caller: I understand now.
Wenda20161218A 15:35 (Master Jun Hong Lu’s call-in radio program)
WHAT TO DO WHEN FAMILY MEMBERS COMMIT NEGATIVE KARMA OF SPEECH WHEN WE INTRODUCE BUDDHISM TO THEM?
Caller: Hi Master, I’d like to ask about how we should repent the karma of speech committed by our family members when introducing Buddhism to them. How many times of the Eighty-Eight Buddhas Great Repentance (LIFO) should we recite?
Master Jun Hong Lu: For that, you must recite seven times of LIFO on their behalfs. Failing which, misfortunes will befall unto them.
SUMMARY
- unnecessary speaking wastes energy that could, otherwise, be devoted to performing chanting and to develop a healthy mind and body. After all, being mindful of my speech is as good as guarding my mind.
-
as a person who performs recitation of the Buddhist scriptures daily, I am constantly connected to the energy field of the Bodhisattva. Hence, if I commit unwholesome speech, there is a high chance that my misdeed will be recorded right away.
-
verbal restraint is able to keep me out of troubles (as depicted in the Testimony shared in today’s session)
- I can only touch others’ hearts deeply through my own real experience that comes from the bottom of my heart.
- I should contemplate causes and conditions and never make reckless remarks in my effort to convince others to practise Buddhism.
- I should not dwell on the differences of dharma methods. Instead, my focus should be to allow more people to practise Buddhism.
< TO GUARD YOUR SPEECH IS TO GUARD YOUR WISDOM >
As humans, how we speak is of the utmost importance.
We need to make others understand by reasoning
and move them with emotion.
Many people, despite being Buddhist practitioners,
failed to understand others and because of that,
they will never get to understand themselves.
To guard one’s speech is to guard one’s wisdom.
—Master Jun Hong Lu’s Public Talk, Brisbane, Australia – 20 March 2016
< Buddhism in Plain Terms < 白话佛法共修分享