How can we choose the right Buddhist group with whom we take refuge in the Three Jewels? What can we do to dedicate ourselves to practicing Buddhist teachings diligently? Since the most important aspect of learning Buddhist teachings is to establish right views, joining a trustworthy Buddhist group with correct beliefs allows us to learn and practice together, avoid unnecessary detours, and become genuine and faithful Buddhists.
Original Chinese text / Qiu Huimin (邱惠敏)
According to a survey in 2023 by the Springtide Research Institute, a non-profit organization, about one-third of young adults aged 18 to 25 say that they have a religious faith, a significant increase from one-quarter in 2021. For the young population, the COVID-19 pandemic marked the first major crisis in their lives, during which they had little sense of control over their health conditions, work, and interpersonal relationships. Since their daily lives were greatly impacted by the pandemic, they have turned to religion for solace, hoping that the power of religious faith could serve as spiritual support.
In fact, not only young people, but the world as a whole has become acutely aware life’s impermanence since the outbreak of the pandemic. People then recognized that faith can be a crucial support in the face of adversity. As Master Sheng Yen indicated in his book The Doctrine and Practice of Buddhism (佛法的知見與修行), “People with religious faith have a sense of belonging, as if they have a backing, a power to support them … it’s like when a person who initially feels anxious gains strength through inner peace after developing religious beliefs, alleviating their trepidation and fear.”
Right Views as of Foremost Importance in Learning Buddhism
The more turbulent the times and environment become, the more people seek peace of mind. As a result, there has been a significant increase in the number of people learning Chan practice. However, some questionable groups exploit the public’s desire for quick fixes, leading many astray. At its core, the issue derives from the lack of correct understanding of Buddhism among the public.
Ven. Yan Zhu (演柱法師), who currently serves at the DDM Hong Kong Centre, used to work in the architectural design industry before his Buddhist renunciation. In order to seek inspiration and improve work performance, he once joined a meditation group to learn sitting meditation. However, the inspirations never came, and no one could answer his questions when he had doubts on some ideas. It was not until he came into contact with correct Buddhist beliefs and learned about the concepts of causes and conditions as well as the law of cause and effects, that he finally experienced a sense of clarity and enlightenment in life.
In addition, many people are hesitant about receiving and observing precepts after taking refuge, for fear of living under constraints or doubling their karmic retribution upon breaking a precept. “The main purpose of observing precepts is to develop good habits in oneself. The so-called ‘good habits’ in Buddhism involve not only daily routines but also spiritual uplift.” As explained by Ven. Chang Yong (常用法師), the Director of Laity Education Department, the effect of upholding precepts is not only to adjust our own behaviors, but also to rein in greed, hatred, and ignorance from within. Observing precepts helps to purify our body and mind as well as bring harmony within families and societies. Isn’t this precisely what every household and society needs today?
Dedicated Ourselves to Grow Awareness
Even for those who have started learning Buddhist teachings, the vastness of Buddhist terminology and Dharma approaches can feel overwhelming. Some people simply give up as they worry that they do not have the capacity and time to learn. Others are demoralized by their failure to apply the method effectively and feel discouraged by the inconsistent progress in their practice despite their diligence in Buddha’s recitation, sutra recitation, and Chan practice.
“These phenomena are all normal,” shares Ven. Chang Ge (常格法師), the Dean of Student Affairs at Dharma Drum Sangha University (DDSU), speaking as a Buddhist practitioner who has been in a similar situation. She suggests that people new to Buddhism join Buddhist courses held at Dharma centers. In doing so, one not only has a structured and systematic approach to learning but can also develop the habit to learn and practice with others. Through the support and companionship of virtuous friends, fellow practitioners can help one another improve their cultivation. Ven. Chang Ge mentioned that when she first became a Buddhist, she devoted herself vigorously to intense Buddhist practice by constantly reciting mantras every day and avoiding watching TV or attending social gatherings. “But it should not be the norm for our cultivation. As the Buddhist scripture indicated, spiritual cultivation should be practiced like tuning string instruments, which should be neither too loose nor too tight, so that our practice can be everlasting like a gentle flow.” In addition, Ven. Chang Ge reminds us that we don’t need to compare our own cultivation with others. Instead, we should focus on developing awareness of our own actions and thoughts.
Master Sheng Yen was once asked, “Master, I have been practicing for more than a decade. What level am I at? What should a decade-long cultivation be like?” Master Sheng Yen told them that “The result of your decade-long practice is different from mine because everyone has their own conditions and capacity.” Our cultivation cannot be measured by quantity or time alone. Instead, we should ask ourselves: having practiced for so many years, do I still lose my temper easily and have mood swings?
Photo credit: Fan Lee (李東陽)
There is a saying in Chan tradition, “We learned the method from our teachers, but how well we can apply it depends on our own practice.” In his book The Theory and Practices in Chan (禪的理論與實踐), Master Sheng Yen mentioned that some people think they are too busy to spare time for their spiritual cultivation. Master Sheng Yen shared that he was busy as well, but he still practiced the method all the time. Whenever he was aware of the arising of emotions and afflictions, he would immediately put the method into practice. Moreover, his approach is quite simple, which is to constantly practice tuning his mind and to do it with patience. As time goes by, the result of cultivation will reveal itself.
Bodhicitta as the Key to Cultivation
Some experienced Buddhist practitioners devote themselves to practice with a focus on attaining enlightenment, giving no attention to worldly affairs. This has led some people to mistakenly think that Buddhists lead a passive existence, withdrawing from the world to focus solely on personal moral improvement. In fact, bodhicitta is the foundation of Chan practice. “Bodhicitta is the mind that seeks enlightenment and wants to help themselves and others to become awakened!” Based on the Explanation of the Sequential Methods of Dhyāna Pāramitā (釋禪波羅蜜), Ven. Chang Chii (常啟法師), who is well-experienced in leading Chan practice activities, pointed out the ten motivations for people to engage in Chan practice. Among them, the only righteous intention is the arising of bodhicitta with compassion for all beings, which is manifested in the Four Great Vows.
“The ultimate goal of learning and practicing Buddhist teachings is to attain Buddhahood. Have I really become more like a Buddha so far in my learning of Buddhism? Or am I more like a rakshasa or an asura?” Perhaps we can take Ven. Chang Ge’s suggestion and constantly examine ourselves to become Buddhist practitioners who are honest in facing and being aware of our own actions and thoughts.
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