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“The third principle is Non-stubbornness. Everyone in the community expects the two monks not to be stubborn, to try their best for reconciliation. The outcome is not important. The fact that each monk is doing his best to show his willingness for reconciliation and understanding is most important. When you do your best, trying to be your best in understanding and accepting, you don't have to worry about the outcome. You do your best, and that is enough. The other person will do his or her best. The atmosphere of the assembly is crucial. Because everyone has high expectations for the two monks, they know they must act well or they will not be recognized as brothers.”

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Book:Being Peace
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“The first practice is Face-to-Face Sitting. In a convocation of the whole sangha [community], everyone sits together mindfully, breathing and smiling, with the willingness to help, and not with the willingness to fight. This is basic. The two conflicting monks are present, and they know that everyone in the community expects them to make peace. Even before anything is said, the atmosphere of peace is already present. People refrain from listening to stories outside of the assembly, spreading news about this monk or other monks, commenting on the behavior of this monk or the other monks. That would not help. Everything must be said in public, in the community. So the two monks are sitting facing each other, breathing and, how hard, smiling.The second practice is Remembrance.”

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Book:Being Peace
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“Sometimes things occur beneath the surface that will eventually explode, and by then it is too late to deal with them, so the only recourse is to divorce or fight or even kill each other. To meditate is to be aware of what is going on in yourself, your feelings, your body, your perceptions, your family. The second technique is to recall, and the more details which the community has, the easier it is to help.”

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Book:Being Peace
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“If the bodhisattvas live during a time of armed conflict, they give rise to the mind of compassion, transforming those who are fighting, and causing them to dwell in a land without contention. If there are great wars, the bodhisattvas make the strength on both sides equal. They manifest their spiritual authority and subdue people so that peace is restored.”

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Book:The Bodhisattva Path: Commentary on the Vimalakirti and Ugrapariprccha Sutras
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“We often think of peace as the absence of war, that if powerful countries would reduce their weapon arsenals, we could have peace. But if we look deeply into the weapons, we see our own minds- our own prejudices, fears and ignorance. Even if we transport all the bombs to the moon, the roots of war and the roots of bombs are still there, in our hearts and minds, and sooner or later we will make new bombs. To work for peace is to uproot war from ourselves and from the hearts of men and women. To prepare for war, to give millions of men and women the opportunity to practice killing day and night in their hearts, is to plant millions of seeds of violence, anger, frustration, and fear that will be passed on for generations to come.”

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Book:Living Buddha, Living Christ
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“Transforming our suffering is like becoming an organic gardener, one who does not discard the unwanted scraps from the kitchen or the yard. Instead, the gardener composts these scraps so that they can nourish the flower. You can transform the unwanted garbage in you—your depression, fear, despair, or anger—into the nourishing energy of peace and joy. Don’t throw away or deny your suffering. Touch your suffering. Face it directly, and transformation is within your reach.”

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Book:Savor: Mindful Eating, Mindful Life
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“The revolution of 1963 against Diem brought a new vitality to Vietnam, indicating that the people had the power to overturn a government that they disapproved of, but this vitality has been dissipated by the fact that the overwhelming power of the United States is directed against any faction in South Vietnam that expresses itself as having a will for peace.”

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Book:Vietnam: Lotus in a Sea of Fire
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“To practice is not to practice for ourselves alone. We practice for everyone. We should be proud to say, Violence, it may come from somewhere else, but not from me. Hatred, discrimination, it may come from somewhere else, but not from me.”

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Book:The Ultimate Dimension : An Advanced Dharma Retreat on the Avatamsaka and Lotus Sutras
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“It is my prayer that nations will no longer send their young people to fight each other, not even in the name of peace. I do not accept the concept of war for peace, nor of a 'just war,' in the same way that I cannot accept the concepts of 'just slavery,,' 'just hatred, or 'just racism.”

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Book:At Home in the World: Stories and Essential Teachings from a Monk's Life
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