During the Buddha’s time, there was no distinction between the Hīnayāna and Mahāyāna. The Dharma is of one flavor; it’s just that different listeners understand it differently and attain different levels of realization. To listeners with shallow karmic capacity, the Buddha taught basic human ethics such as keeping the five precepts and practicing the ten good deeds, the so-called human and heavenly vehicles. To listeners who felt great repugnance for life, the Buddha taught the lesser vehicle of the śrāvaka, the means to liberate beings from cyclical existence. And to those with deep karmic capacity and the compassionate wish to transform the world, he taught the greater vehicle of the bodhisattva. In fact, there are a total of five vehicles in Buddhist practice: the human, heavenly, śrāvaka, pratyekabuddha, and bodhisattva vehicles. Those who practice the five precepts and ten good deeds in a superior manner ascend to the heavens, while those who practice them in an average manner are reborn as humans.

Together, these two vehicles are called the human and heavenly path. Śrāvakas are practitioners who have transcended life and death after hearing the Dharma and practicing it. Pratyekabuddhas are practitioners who have transcended life and death after practicing themselves, without having heard the Dharma from a teacher. The practices of these two, śrāvakas and pratyekabuddhas, are collectively called the path of liberation. The bodhisattva path is a practice that seeks liberation without renouncing human and heavenly activities. Thus, the Mahāyāna bodhisattva path integrates both the liberation path and the human and heavenly path. Those who only practice the five precepts and the ten good deeds of the human and heavenly path are still ordinary people. In contrast, individuals who have attained liberation and are hence no longer subject to birth and death are called noble ones. Noble ones who are only interested in practicing the Dharma for liberation, with no intention to come back to liberate other sentient beings, are referred to as followers of the Hīnayāna, meaning “small or lesser vehicle.” Bodhisattvas aim to attain supreme Buddhahood and liberation on one hand, and to save numberless sentient beings from suffering on the other. Therefore, they are called followers of the Mahāyāna, or the “great vehicle.”

Buddhism can also be divided into the Northern and Southern traditions according to its geographic distribution. According to one system of classification, the Northern tradition is based on Sanskrit scriptures and is Mahāyāna Buddhism; China is central to this tradition, which also spread to Japan, Korea, Mongolia, and Tibet. The Southern tradition is based on Pali scriptures and is Hīnayāna Buddhism; Sri Lanka is central to the tradition, which also spread to Thailand and Burma.  

Actually though, this is just the Northern tradition’s classification system, and the Southern tradition completely rejects it: as we can see in scroll 45 of the Monastic Code of the Mūlasarvāstivāda and in sūtra 769 in scroll 28 of the Za ahan sūtras, the term dasheng [meaning “great vehicle,” which could translate back into the Sanskrit word mahāyāna] is used to label the practice of the Eightfold Noble Path.  Also, in sūtra 669 in scroll 26 of the Za ahan sūtras, the term dashi [meaning “great person,” which could translate back into the Sanskrit word mahāsattva] is used to describe practitioners who practice the four methods of inducement.  Finally, in scrol9 of the Zengyi ahan sūtras, the six perfections (liudu) of the Mahāyāna are clearly mentioned.

In terms of theoretical development the Northern tradition is superior to the Southern tradition. But in terms of actual practice, people in the Northern tradition do not necessarily follow the Mahāyāna path, nor do those in the Southern tradition necessarily follow the Hīnayāna path. And except for vegetarianism, the Northern tradition in China has no practices superior to those of the Southern tradition. During the Wei-Jin period (220–420), the practice of pure talk, which was centered on the abstruse philosophy called dark learning or “studies of the abstruse” that developed from the Daoist thought of Laozi and Zhuangzi, was prevalent. Mahāyāna Buddhism was received in a similar vein: elite scholar-gentry during that period discussed Buddhist ideas as an idle pastime, as a part of their “pure talk.”

In fact, the theoretical underpinnings of the Chinese Tiantai and Huayan schools somewhat reflect this trend. Therefore, the modern Japanese scholar Kimura Taiken (1881–1930) has criticized Chinese Buddhism as the Buddhism of scholarship, not the Buddhism of practice. His critique is not totally unfounded. In fact, the philosophical structures of the Tiantai and Huayan schools largely emerged from the enlightenment experiences of eminent Chinese monks; these structures lack sufficient basis in Indian Buddhist thought. Therefore the true spirit of Chinese Mahāyāna Buddhism has not yet been disseminated among the people, much less become a refuge for the common Chinese people. Consequently, some have said that Chinese Buddhism is Mahāyāna Buddhism in philosophy, but Hīnayāna Buddhism in practice.

Resources

Orthodox Chinese Buddhism, What Do Mahāyāna and Hīnayāna Refer To? , p.96-98

No. Although Consciousness-only doctrine emphasizes mind, it does not deny the existence of either matter or objective phenomena. If these were negated, then everything should be negated, including consciousness, and there would be no consciousness to emphasize. In fact, philosophical idealism can be interpreted to encompass almost everything except materialism. For example, George Berkeley (1685–1753) can be considered a subjective idealist. Georg Hegel (1770–1831) may be regarded as an objective idealist, and Arthur Schopenhauer (1788–1860) a volitional idealist. William James (1842–1910) may be considered an empirical idealist, and Henri-Louis Bergson (1859–1941) an intuitive idealist. And Bertrand Russell (1872–1970) can be classified as a skeptical idealist.  

In brief, any form of idealism will require the specification of some normative standard to serve as the basis for its theories. Once they select some adored criterion or ideal, philosophers inevitably make the mistake of over-generalizing from a partial truth. The skeptical idealists are more open-minded, but they cannot provide an ultimate answer for guidance, leaving people feeling anxious and paralyzed. The Consciousness-only school of Buddhism does say that “the three realms are merely consciousness,” meaning all phenomena within the three realms are manifested by the eighth consciousness. That is to say, all physical phenomena, everything in the non-sentient world (qijie), are the objective aspect (xiangfen), or active dharmas, of the eighth consciousness. The theory does not, however, deny the existence of sentient beings outside the individual self.

The claim that “the three realms are merely consciousness” only says that all phenomena within the three realms are jointly produced by the eighth consciousnesses of all sentient beings within the three realms; that is, phenomena are produced by sentient beings’ collective karma. The eighth consciousness mentioned here comprises not just the present mind, but is also that consciousness perfumed from beginningless time by karmic forces. From the active dharmas of karma-conditioned consciousness are formed the objective aspect of the eighth consciousness, the phenomena of the three realms, and the world in which we live.

Matter in our world is formed by the joint activities of each eighth consciousness of the sentient beings in our world. Likewise, sentient beings and their interactions are manifestations of the eighth consciousnesses of all the sentient beings in the same world.

The cosmology of the Consciousness-only school can be described as “conditioned arising from the ālaya-vijñāna” (laiye yuanqi). Ālayavijñāna is Sanskrit for “eighth consciousness” and means “storehouse consciousness.” It stores all karmic seeds [karmic impressions]. Considering things from a noumenal [benti, “fundamental embodiment or substance”] perspective, when karmic seeds become active they bring about karmic recompense; hence, we can say that everything is produced by consciousness. When viewed from the phenomenal (xianxiang) perspective, we can describe the process as “conditioned arising induced by karma,” because the karmic recompense (i.e., the phenomena) produced by the eighth consciousness results from the individual’s karma.

From a methodological viewpoint, both “conditioned arising from the ālaya-vijñāna” and “conditioned arising induced by karma” are in accordance with the principle of conditioned arising, which claims that phenomena come into existence only via the combination of multiple conditions. Accordingly, conditioned arising is the basic truth of Buddhism. The ultimate goal of Buddhist [inquiry] is [to understand or realize] emptiness. Because it is unnecessary to posit any metaphysical object of adoration, Buddhism does not fall into the quagmire of over-generalizing from partial truths. And because conditioned arising implies emptiness of nature—emptiness of both the self and dharmas—people are not left feeling anxious, rudderless, and paralyzed.

Most philosophers cannot realize the emptiness of self, not to mention the emptiness of dharmas (metaphysical standards or ideals which are adored). If they were to see the emptiness of the philosophical bases to which their egos cling, they would lose the foundation for their ideas and become lost, wandering souls. Therefore, philosophical idealism cannot measure up to the Buddhist doctrines of Consciousness-only.

Resources

Orthodox Chinese Buddhism, Is Consciousness-Only the Same as Idealism? , p.120~121

Taking refuge means returning, taking shelter, relying on, trusting. Any action that involves returning, depending, taking shelter, and trusting is considered taking refuge. This word is not exclusive to Buddhism.

Children take refuge in their mothers’ embrace; they rely on and trust their mothers, and, as a result, gain a sense of security. This sense of security arises from the power of taking refuge. Any such action that involves trust and a sense of security can be considered taking refuge, whether it is a secular relationship or a religious belief.

However, objects that are temporary, unstable, and unreliable cannot be true objects of refuge. People may climb a tree or a rooftop for safety in a huge flood, but rising water and strong winds may destroy their sanctuary. A mountain would be a far better haven. Who wouldn’t choose this option over a house or a tree? Refuge in the Three Jewels is stronger than any of these. When you see that nothing is permanent and that everything is contingent and interdependent, you come to realize that there is little security in parents, teachers, plans, bosses, fate, strength, wealth — in all the things we take for granted. As objects of refuge they are highly unreliable. Parents pass away, teachings become outdated, plans are thwarted, bosses come and go, and fate is unpredictable. Strength, schemes, and wealth are even more illusive and ephemeral. Today’s king is tomorrow’s prisoner; today’s millionaire tomorrow’s pauper

In other religions faith is said to lead to heaven, but it is not always assured. According to a few Christian doctrines, some people not favored by God will never be destined for heaven, no matter how sincere their faith. From the perspective of Buddhism, heaven — the highest aspiration in many faiths — is still in the realm of birth and death. Heavenly beings live many times longer than humans, but there is still an eventual death. When death arrives, they will be reborn. Only by taking refuge in the Three Jewels can people gradually walk the path of liberation and break free from the suffering of continual life and death.

A path that leads you home is a genuine refuge. Places where you can put up your feet and relax are not worthy refuges. A practice like this would be no different from using a clay ox to cross a river. You may have a sense of security when you first enter the river, but the clay will crumble and you will sink.

Why are the Buddha, Dharma, and Sangha called Jewels? It is because they generate an inexhaustible amount of merit and wisdom that they are considered genuine “jewels.” Gold, silver, and precious gems are rare and valuable. That is why they are called “treasures”; the merit and wisdom of the Buddha, Dharma, and Sangha can bring us benefits in the world and beyond it. They are more precious than ordinary jewels because they bring peace to the world and help us thoroughly transcend our negative emotions, sufferings, and achieve awakening. The Three Jewels are the best of all jewels.

We are originally buddhas, and we are intrinsically connected with the Three Jewels. Because we misunderstand our original nature, we wander the cycle of birth and death without finding the way home. Taking refuge is to start the journey homeward.

That there are a vast number of Buddhist scriptures is well known. So no one can say definitively which sūtra or sūtras are representative of Buddhism. Largely for this reason many schools of Buddhism emerged in China, each based on the perspective of particular sūtras or treatises.

Nonetheless, there is a fundamental doctrine common to all Buddhism—what the Buddha discovered about life and the universe—the truth of conditioned arising, also known as dependent origination.

Simply put, conditioned arising means that things originate from causes and conditions, or alternatively, combinations of different factors produce all phenomena. For instance, for an article to be written, reach the hands of a reader, and help the reader understand something about Buddhism, the sequence of causal relations (causes and conditions) may appear simple but is actually exceedingly complex. First, a writing system must be developed and the author must master it. The author must absorb and accumulate knowledge. Then the author must have good health, enthusiasm, and understanding. Other necessary factors include the manufacture and use of stationery; proofing, typesetting, and printing; and handling and delivery of the mail. Finally, to satisfy the author’s purpose in writing the article, the readers need to be interested, intelligent, and motivated to read. This example of conditioned arising is only the simplest and the most obvious. If we investigate further, we will see that any single relationship is necessarily connected to innumerable other relationships. Such interdependency among relationships is what is meant by “causes and conditions.”Things arise when causes and conditions come together, and things pass away when causes and conditions disperse. This is the doctrine of dependent origination and extinction.

Because everything in the universe arises and passes away according to conditions, everything is impermanent and constantly changing; hence, Buddhists consider all phenomena provisional, temporary, and illusory. From a tiny bubble to the whole Earth, or even the stars, nothing is everlasting. If nothing is permanent and substantial, this proves that everything is empty. This is what is meant when it’s said in Buddhism that all phenomena are “dependently originated and [therefore] empty of [inherent] nature”(yuan sheng xing kong).

Because of this doctrine, Buddhism is often known as the “way of emptiness.”But many people gravely misunderstand the true meaning of emptiness. Emptiness means that nothing is fixed or unchanging. It means non-substantiality rather than non-existence. Many people misinterpret emptiness to signify that nothing exists. Buddhists use the concept of conditioned arising to analyze things and to demonstrate their lack of substance. For instance a car, if analyzed from the perspective of a chemist, is no longer a car but a compound of various elements and the bonds among them. Viewed from its outside appearance, a car is still a car, unless it has been damaged to the point that it is ready to be recast in a smelting furnace.

Buddhists say that everything arises from conditions and hence is empty of self-nature in order to analyze and shed light on the essential nature of things. It reminds us that we are living in a world of non substantiality and illusion, and therefore had better not become captive to transitory fame, wealth, or desire for objects. To realize this is to see through the illusory nature of phenomena or to drop the endless greed for fame, wealth, and objects. The existence of phenomena is never denied. Although Buddhists say that phenomena are devoid of substance, they recognize that their lives do not exist apart from illusory phenomena, because those not liberated from birth and death still produce karma and receive karmic results. Karmic force is also illusory, yet it can propel beings to higher or lower states to experience happiness or suffering.

At this point, please be reminded that the illusory manifestation and existence of all phenomena stem from the karmic forces engendered by sentient beings. So if one thoroughly realizes the conditioned and empty nature of phenomena, one will not be lured and burdened by illusory phenomena, becoming their slave. One will be at ease and free from afflictions and delusions. This is the fulfillment of the practice of liberation from the cycle of birth and death. Anyone who is no longer pushed around by external phenomena can stop producing karma, which binds us to the cycle of birth and death. He can leave behind birth and death, or he can choose to control his own birth and death.

Resources

Orthodox Chinse Buddhism: A contemporary Chan Master’s answers to common questions, What is the fundamental doctrine of Buddhism?, p.24-p.26

The word buddha comes from Sanskrit, an ancient Indian language. It means enlightened or awakened: awakened not just oneself but also awakening others; awakening to the knowledge and truth of all things at all times. Thus, a Buddha is sometimes called an omniscient human being or a “fully enlightened one.”

The historical Buddha was born to this world as Prince Siddhārtha Gautama of Kapilavastu more than 2500 years ago in 623 bc. After he became enlightened, he was referred to by the epithet Śākyamuni. Śākya was his clan’s name, and muni was a respectful term for a sage in ancient India. Śākyamuni was the founder of Buddhism. Śākyamuni is the only Buddha in historical records. But in his teachings, we see that there were other Buddhas long ago in the ancient past, that there will be Buddhas in the future, and that even now there are Buddhas in other worlds.

So Buddhists do not proclaim Śākyamuni Buddha to be the one and only Buddha; rather, they recognize the existence of infinite Buddhas in the past, present, and future. They even believe that all sentient beings (which include humans and animals), regardless of whether they believe in Buddhism or not, have the potential to become Buddhas. Buddhist teachings proclaim that “ a Buddha is an enlightened sentient being, and a sentient being is a Buddha who has not yet become enlightened.”

An ordinary person and a noble one differ in their levels of spiritual development, but both are equal in possessing buddha-nature, the potential to become a Buddha. Therefore, Buddhists do not worship the Buddha as the one and only God, nor do they believe in the existence of any creator-god. So [in this sense], a Buddhist is an atheist.

Resources:
Orthodox Chinese Buddhism: A contemporary Chan Master’s answers to common questions, p.21

Chan Hall is where meditation retreats take place in a monastery. However, our home becomes a Chan Hall when we meditate at home. To encourage everyone to keep a habit of meditation at home when monsteries are closed, Dharma Drum Mountain Meditation Activity Department (法鼓山傳燈院) organized a series of videos demonstrating full guidance of meditation. It includes Eight-form Moving Meditation, Guided Exercise prior to sitting, Guided Exercise for Meditation, Stillness and Silence, Massage to conclude the sitting, and a Dharma Talk. We welcome everyone to continue practicing with us and maintain a calm and peaceful mind in everyday life.  (Episode 2 will be released in February of 2021.)

Episode 1: Chan Practice and Immunity

Knowing when to rest is a deep practice. Sometimes we try too hard in our practice or we work too much without mindfulness; thus we become tired very easily. The practice of mindfulness should not be tiring; rather, it should be energizing. If when we recognize that we are tired, we should find every means possible to rest. Ask for help from your friends, family, coworkers, or sangha. Practicing with a tired body and mind does not help. In fact, it can cause more problems. To take care of yourself is to take care of the whole sangha. Resting may mean to stop what you are doing and take a five-minute walk outside, to go on a fast for a day or two, or to practice Noble Silence for a period. There are many ways for us to rest, so please pay attention to the rhythm of your body and mind for the benefit of all. Deep Relaxation is a practice of resting. Mindful breathing, whether in the sitting or in the lying position, is the practice of resting. Let us learn the art of resting and allow our body and our mind to restore themselves. Not thinking and not doing anything is an art of resting and healing.

Taking care of our body is an important practice. We need our body to be healthy in order for us to practice. Mindful Movements and Deep Relaxation can support our health and happiness in the practice, and keep us in touch with our body.

Each day we can practice the Ten Mindful Movements, which is an opportunity for us to unite our mind and body. We enjoy opening our body, stretching up to the sky, and releasing down to touch the ground. We do every exercise with the awareness of our breathing and of our action. We find a sense of balance and flexibility in our own body and mind. We practice in a relaxed way, not straining to gain anything.

Practicing Deep Relaxation as a community, led by an experienced practitioner, creates a wonderful energy of peace and harmony. It is a practice of totally letting go and returning back to take care of our body and mind. We use the breath as our anchor to help us. Our breath is also like a wave, gently rocking us into a deep peace. In this state of rest, our body and mind can release their burdens. A lot of healing happens just by letting go and sinking into this state of total relaxation. After practicing guided Deep Relaxation, we may use these techniques anytime we need to rest.

Practicing Mindful Movements and Deep Relaxation allows us to listen deeply to our bodies. We learn to be gentle with ourselves and to give ourselves space to understand and to grow. Practicing in this way, our body becomes our friend and not a burden to our practice. Compassion towards ourselves will penetrate into our interactions with others. How we walk, move, sit, stand, and hold our body are reflections of our states of mind. When we move with ease, others around us will also feel light and relaxed in our presence.

Deep Relaxation Exercise
Lie down on your back with your arms at your sides (you may also practice in a sitting position). Make yourself comfortable. Allow your body to relax. Be aware of the floor underneath you and of the contact of your body with the floor. (Pause)

Allow your body to sink into the floor. (Pause)

Become aware of your breathing, in and out. Be aware of your abdomen rising and falling as you breathe in and out…rising…falling…rising…falling. (Pause)

Breathing in, bring your awareness to your eyes. Breathing out, allow your eyes to relax. Allow your eyes to sink back into your head…let go of the tension in all the tiny muscles around your eyes…our eyes allow us to see a paradise of form and color…allow your eyes to rest…send love and gratitude to your eyes. (Pause)

Breathing in, bring your awareness to your mouth. Breathing out, allow your mouth to relax. Release the tension around your mouth…your lips are the petals of a flower…let a gentle smile bloom on your lips…smiling releases the tension in the hundreds of muscles in your face…feel the tension release in your cheeks…your jaw…your throat. (Pause)

Breathing in, bring your awareness to your shoulders. Breathing out, allow your shoulders to relax. Let them sink into the floor…let all the accumulated tension flow into the floor… we carry so much with our shoulders…now let them relax as we care for our shoulders. (Pause)

Breathing in, become aware of your arms. Breathing out, relax your arms. Let your arms sink into the floor…your upper arms…your elbows…your lower arms…your wrists…hands…fingers…all the tiny muscles…move your fingers a little if you need to, to help the muscles relax. (Pause)

Breathing in, bring your awareness to your heart. Breathing out, allow your heart to relax. (Pause) Our heart beats for us night and day…embrace your heat with mindfulness and tenderness…reconciling and taking care of your heart. (Pause)

Breathing in, bring your awareness to your legs. Breathing out, allow your legs to relax. Release all the tension in your legs…your thighs…your calves…your ankles…your feet…your toes…all the tiny muscles in your toes…you may want to move your toes a little to help them relax…send your love and care to your toes. (Pause)

Breathing in, breathing out…my whole body feels lights…like duck weed floating on the water…I have nowhere to go…nothing to do…I am free as the cloud floating in the sky. (Pause)

(Music or silence for a few minutes)

Bring your awareness back to your breathing…to your abdomen rising and falling. (Pause)
Following your breathing, become aware of your arms and legs…you may want to move them a little and stretch. (Pause)

When you feel ready, slowly sit up. (Pause)

When you are ready, slowly stand up.

In the above exercise, you can guide awareness to any part of the body–the hair, scalp, brain, ears, neck, lungs, each of the internal organs, the digestive system, pelvis, and any other part of the body that needs healing and attention, embracing each part and sending love, gratitude, and care as we hold it in our awareness and breathe in and out.

About Ven. Chang Yong (常用法師): 

After graduating from Dharma Drum Sangha University in 2008 with a major in Buddhist studies, Ven. Chang Yong is now the Director of DDM Laity Education Department and Supervisor of Curriculum Team at Nung Chan Monastery. 

For many years, Ven. Chang Yong has been on the front line of introducing Buddhism to beginners. Through progressive curriculum design and diverse teaching strategies, Ven. Chang Yong helps those who are interested in learning Buddhist teachings to build correct views step by step. In this issue, we invite Ven. Chang Yong to answer beginners’ common questions about Buddhism, enabling everyone to embark on the Bodhi Path smoothly.

Q1: How should I prepare for learning Buddhism?

With the abundance of information about Buddhism available on the Internet, it is easy for those curious about Buddhism or just beginning to learn Buddhist teachings to access such content. On the other hand, this profusion of information can make it difficult to decide where to start.

Whether for beginners or experienced practitioners, learning Buddhist teachings must involve the three steps of hearing, thinking, and practicing.

“Hearing” means to listen, watch, and sense. The first step can involve taking an introductory course to understand what Buddhism is about, including its teachings. After hearing about it, we can further “think” to see how the Dharma we have heard relates to our life, what influence it can have on us, and what problems it can solve. “Practicing” means applying what we have learned from Buddhist teachings when encountering problems in life.

Learning Buddhist teachings will be more fruitful through the three steps of “hearing, thinking, and practicing.”

Learning and practicing Buddhist teachings doesn’t necessarily mean adopting a vegetarian diet, maintaining a plain appearance, or cutting off interactions and entertainment with family and friends. While Buddhism may seem like a religion, it is more of an attitude toward life. Making a lot of changes all at once can lead to stress, making it difficult for people to willingly learn and apply Buddhist teachings under such stress. Therefore, in the beginning, we should approach learning Buddhism as adopting a different attitude toward life, without drastically changing our lifestyles.

Most long-time Buddhist practitioners have a simple temperament. This is because they have learned from the Buddha-dharma that true happiness arises from inner equanimity. With spiritual abundance, we no longer need to pretend to be someone we are not. Our attitude towards life will shift from “more is better” to “less is more.” Additionally, as we become more accustomed to exploring our inner selves, we will gradually become less interested in seeking external pleasure and excitement. 

By understanding the reasons behind Buddhist teachings, we can avoid mistaking the practice for living a passive life full of constraint and lacking in material enjoyments.

Illustrator: 菊子
Q2: There are many religious groups. How can I tell if their beliefs are correct?

We can read introductory books on Buddhism such as Orthodox Chinese Buddhism (正信的佛教) and Common Questions in the Practice of Buddhism (學佛群疑) by Master Sheng Yen. Understanding basic Buddhist concepts, such as causes and conditions, the law of cause and effect, and learning correct views can help us determine if a religious group truly embodies correct Buddhist beliefs. 

When first approaching Buddhism, we should have an open-minded, rational, and critical attitude. An open-minded attitude does not mean accepting everything blindly, but rather receiving a wide range of information, including opinions that differ from our own beliefs. Otherwise, we might fail to understand them objectively. A rational and critical attitude means observing and verifying new ideas for ourselves. Even for non-Buddhists, basic judgment skills are helpful for this verification.

For example, if someone claims to be a Buddha and asks everyone to worship them, we will soon find such statements too untenable to accept. On the other hand, Buddhism teaches that everything is the mutual coalescing of myriad conditions. When we experience abdominal discomfort and recall that we might have consumed contaminated food the day before, we can verify the idea that everything is the mutual coalescing of myriad conditions.

Nowadays, with the advancement of information technology, there are numerous videos and articles on the Internet that propagate Buddhism. It is advisable to first check the professional background and dharmic lineage of the speaker or author, rather than blindly believing the content of a stranger who appears to be a Buddhist monastic or whose video contains the words “Dharma” or “Buddhism.”

Photo credit: Fan Lee (李東陽)
Q3: Is it necessary to receive precepts after taking refuge in the Three Jewels?

Taking refuge is like registering at a school. After registration, one becomes a student of the school. Learning Buddhist teachings without taking refuge in the Three Jewels is like attending classes without being officially enrolled. 

One officially becomes a Buddhist by taking refuge in the Three Jewels. However, this is just the beginning. To truly benefit from the Buddha’s teachings and practices, one must receive and uphold the Five Precepts. This marks the start of learning and practicing what the Buddha himself learned and practiced. Taking refuge without taking precepts is like enrolling as a student but never attending classes, while the purpose of enrollment is to learn. 

The main purpose of observing precepts is to cultivate good habits. In Buddhism, “good habits” encompass not only daily routines but also spiritual growth. Therefore, upholding precepts not only rectifies our behaviors but also helps to restrain greed, hatred, and ignorance from within. Thus, a Buddhist should not remain stagnant at the stage of merely taking refuge.

Taking the Five Precepts is ideal if conditions allow. However, it is still beneficial to observe even one or two precepts or to take refuge in the Three Jewels without receiving precepts due to insufficient conditions. Buddhism accommodates the varying circumstances of individuals, providing flexibility for lay practitioners in their observance of the Five Precepts. This demonstrates the practicality and adaptability of Buddhist precepts. 

Most importantly, one should observe precepts with the aspiration and diligence to improve oneself. Therefore, even if one is unable to fully observe the Five Precepts for the time being, as long as one sincerely takes refuge in the Three Jewels and constantly endeavors to correct their mistakes, they are still considered genuine Buddhists. 

Q4: I feel like a traitor for not sharing the same religious beliefs with my family members. How do I cope? 

When interacting with people of different religious beliefs, Buddhists do not lay particular stress on Buddhist beliefs, nor do they highlight Buddhist teachings. Rather, Buddhists accept and understand the reality that multiple beliefs coexist. This shows that Buddhism is a religion with strong qualities of openness and inclusivity, respecting every individual’s religious beliefs.

Buddhism does not require devotees to abandon or oppose their family members’ beliefs. Instead, it encourages individuals to develop their own beliefs based on mutual understanding and respect. In the article “How Should a Buddhist Make Vows?” (佛教徒如何發願) in The Doctrine and Practice of Buddhism (佛法的知見與修行), Master Sheng Yen mentioned that it was never his intention to turn a certain percentage of the world’s population into Buddhists, since causes and conditions are beyond his control. 

Photo credit: Fan Lee (李東陽)

Some people, after learning Buddhism, are eager to introduce it to their families. However, their enthusiasm may not always be effective, because it takes time for people to learn and accept Buddhism. Master Sheng Yen taught us to use the Dharma to transform ourselves and inspire others. When our family members see the change in our own behavior, they will naturally be more willing to learn about Buddhism. Deciding to take refuge in the Three Jewels does not mean betraying our family, since everyone has their own choices. There is no need to label ourselves as “traitors” simply because we hold different beliefs. 

Q5: What should I do if I find it hard to fit in a Buddhist community after taking refuge?

Everyone learns Buddhism under different causes and conditions, and it is possible that, after joining a Buddhist community, some may find it difficult to fit in. 

Try to keep an open mind and carefully evaluate your needs and expectations: Do you want to deepen your knowledge of Buddhism? Do you hope to find spiritual sustenance and a supportive group? Or do you wish to lessen your afflictions and gain more peace and ease in your life through learning and practicing Buddhist teachings? Objectively examine whether the Buddhist community you are joining can meet your needs. 

If you find it difficult to adapt to your current community, you should respect your own choice and consider finding other Dharma centers where you can fit in. For beginners, it is advisable not to learn Buddhism on their own. The purpose of learning Buddhist teachings is to cultivate good life habits, and the collective support of a community provides more opportunities for personal transformation and growth. Unless you are highly self-disciplined, it can be challenging to make progress if you choose to learn and practice alone at home. 

Photo credit: Liang Jung-nan (梁忠楠)

In addition to transforming ourselves, a Buddhist practitioner should also benefit others. Within a community, we can examine ourselves through interpersonal interactions to see if we have truly understood Buddhist concepts, as well as identify any areas where our learning may be lacking. 

By keeping an open mind, any Dharma center propagating correct Buddhist beliefs can be a suitable environment for learning and practice. An open mind allows us to perceive each Buddhist community equally and gratefully, without prejudice or bias. Most importantly, by strengthening our initial aspiration and applying wisdom and patience, we are bound to find a suitable environment for spiritual cultivation. 

Compiled by Lin Pei-wen (林珮雯) based on the interview with Ven. Chang Yong

Do I have to take refuge in the Three Jewels if I want to learn Buddhism? Which one is better, Dharma services or meditation?

Will I stop losing my temper after learning Buddhist teachings?

Will I become enlightened by practicing meditation?

It is inevitable to have questions while learning Buddhist teachings. In this featured topic, we invite you to follow the guidance of Dharma teachers to establish correct views, strengthen your faith in Buddhist teachings, and aspire to walk on the Path to enlightenment with firm steps.

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.