Dharma Drum Mountain (Ch: 法鼓山) (DDM) is an international Buddhist spiritual, cultural, and educational community founded in Taiwan by Chan Master Sheng Yen (1931–2009)—popularly known in Taiwan as one of the “Four Heavenly Kings” of Buddhism, the others being: Master Cheng Yen, founder of Tzu Chi; Master Hsing Yun, founder of Fo Guang Shan; and Master Wei Chueh, founder of Chung Tai Shan. Alongside these four global Buddhist orders, correspondingly known as the “Four Great Mountains,” Dharma Drum Mountain has grown to become among the most influential Chinese Buddhist organizations in the world.
As an innovative and compassionate Dharma teacher, Master Sheng Yen dedicated his life to sharing the Buddhist teachings in order to help people manifest their wisdom in their own lives for the benefit of themselves and society as a whole, observing:
The intention of building a pure land on Earth is not to move the pure lands of the Buddhas in other parts of the universe to Earth, nor does it set out to manifest on Earth of today the scenery of pure lands as described in the Amitabha Sutra, the Medicine Buddha Sutra, the Akshobhya Buddha’s Land Sutra, and the Sutra of Maitreya’s Descending to Our World. Instead, it applies the concepts of the Buddhadharma to purify people’s minds, and applies the exemplary lifestyle of Buddhists to purify our societies. By means of purifying our thoughts, life, and minds and by putting in step-by-step, persistent endeavor, we work to achieve the purification of the social and natural environment. (Master Sheng Yen)
In addition to his wide-ranging and ongoing Dharma programs and initiatives, Master Sheng Yen authored numerous essays and books on Chan scholarship, philosophy, and practice. Through his explorations of the Buddhist teachings and contributions to Buddhist education, Master Sheng Yen nurtured a model community to inherit and pass on the profound teachings and practices that continues to flourish today.
Ven. Guo Huei (果暉) is the sixth Abbot President of Dharma Drum Mountain, carrying forward the legacy of Master Sheng Yen and guiding the Dharma Drum Mountain through an era of rapid technological and social change, with the underlying aim of seeking to “care for humanity, purify the mind with the Dharma, and eliminate conflicts and barriers through global interaction, dialogue, and collaboration, so as to achieve a pure land by protecting the spiritual environment.” (World Center for Buddhist Education)
Born in 1958, Ven. Guo Huei was ordained by Master Sheng Yen in 1985, one the first generation of followers, and was given the Dharma name Guo-Huei Zheng-Yuan (果暉正遠). From that time, he has served in a multitude of roles within Dharma Drum Mountain: as Master Sheng Yen’s attendant and secretary; monastic advisor to the DDM Meditation Group; director-in-chief of the DDM Sangha: president of Dharma Drum Sangha University; vice abbot-president of Dharma Drum Mountain; and director of the Buddhist Studies Department of the Dharma Drum Institute of Liberal Arts. In 2005, Master Sheng Yen selected Ven. Guo Huei as one of his Dharma heirs.
Since assuming his leadership role Dharma Drum Mountain in 2018, Ven. Guo Huei has worked to adapt traditional Buddhist teachings for contemporary practitioners while maintaining the profound essence of Chan Buddhism’s time-honored wisdom. Under Ven. Guo Huei’s compassionate guidance, Dharma Drum Mountain has continued to expand its international outreach while deepening its roots in Taiwanese society through spiritual education, socially engaged activities, and environmental conservation efforts.
In a wide-ranging conversation with BDG, Ven. Guo Huei graciously shared his perspective on upholding the legacy of Master Sheng Yen, offering insights into Dharma Drum Mountain’s activities, principles, and points of philosophy, and the delicate balance he maintains as a Buddhist practitioner, scholar, and spiritual leader.
BDG: Would you mind talking briefly about your personal path to Buddhist practice, becoming a Buddhist monastic, and your history with Dharma Drum Mountain?
Ven. Guo Huei: Of course. This is a very interesting and easy topic for me to talk about due to my serious personality. When I was in junior high school, two of my classmates died in an accident, which sparked my curiosity about life: where does life come from and where do we go after death? From then, I began to pursue a religious understanding in the hope that it would clear up my doubts. This feeling stayed with me from junior high school through college.
After graduating from college, my classmates all had their own ambitions. Some of them went abroad for further studies, while others stayed in Taiwan to continue their studies or find jobs. But I didn’t seem to be interested in any of these options. I was confused about what I wanted to do. So while everyone was at the prom, I remained outside the ballroom, completely lacking any interest in joining. I felt lost. All I remember was continuously reciting the name of Guanyin Bodhisattva. I don’t know how many times I kept reciting until the prom was over.
While riding a bus back to Taipei, where I shared a place with my college classmates, I had a profound experience. I didn’t know where my body was. I would describe it as an experience of losing both the physical and mental world. Space disappeared, my body vanished, and the bus was gone. I believe that it might have been an experience of dhyāna (meditative absorption). After that, I made up my mind to become a monk. Although I had considered becoming a monk before, I hadn’t been determined enough. But after that experience, my determination was strengthened.
By coincidence, my major at college was agriculture and Master Sheng Yen was the abbot of Nung Chan Monastery, where fruit and vegetable farming was practiced. After I had been a monk at Nung Chan Monastery for about 15 years, Master Sheng Yen wanted me to study in Japan. So, in 1997, I went to Japan. When I returned to Dharma Drum Mountain, it happened to be the year of DDM’s inauguration in 2005.
For about 12 years, I held a teaching position at the Dharma Drum Institute of Liberal Arts, which was accredited by Taiwan’s Ministry of Education. Five years ago, I was elected as the abbot of the Sangha—a position of considerable importance.
BDG: How does the Dharmic legacy of Master Sheng Yen shape the direction and practices of Dharma Drum Mountain today?
VGH: Whether Master Sheng Yen was still living or passed away, DDM’s vision remains the same: to promote Chinese Chan Buddhism with Spiritual Environmental Protection as its core, and to purify the world through Threefold Education.
What we are doing now is exactly the same as what Master Sheng Yen did: uplifting the character of humanity and building a pure land on Earth. The distinctive quality of Master Sheng Yen, compared with other eminent monks of Chinese Buddhism, is that after gaining experience in cultivation he could have started to spread the Dharma to benefit sentient beings, but he chose to study abroad in Japan, despite opposition from many people. He had farsighted vision and believed that Buddhism needed modernization; even in his seventies, he continued to work hard toward this goal. He later founded our Threefold Education program, which consists of Extensive Academic Education, Extensive Public Buddhist Education, and Extensive Social Care Education. Now, we are continuing his legacy and wishes by promoting the mission of DDM.
Regarding the modernization efforts I mentioned—in particular the 108 volumes of Master Sheng Yen’s works re-edited in 2000—these writings are relatively easy for people to understand. They are written in simple language, unlike the Tripitaka, which is mostly in classical Chinese. Even a junior high school student can fully understand Master Sheng Yen’s teachings.
To this day, Master Sheng Yen continues to exert considerable influence. Many videos of him, including his masterpiece series Great Dharma Drum, are available online. Our Sangha frequently uses his Dharma talks and meditation teachings in video format. Although Master Sheng Yen is no longer physically present, his teachings remain vibrant, resonating with people in society, whether or not they knew him personally. For example, the four steps in dealing with any problem—face it, accept it, deal with it, and let it go—have become widely known in Taiwan. Many influential individuals in Taiwan have expressed how Master Sheng Yen’s teachings supported them during pivotal moments in their lives. In around 2000, Master Sheng Yen delivered a talk on Spiritual Environmental Protection at the United Nations General Assembly Hall, which had a meaningful impact not only on Chinese society but on the world.
BDG: How have the vision and ideals behind Dharma Drum Mountain evolved over the years to meet changes in society?
VGH: Societal changes are indeed quite rapid. Let me cite three significant societal changes that are international or even global. One is the aging population, which many countries are facing. Another is the advancement of science and technology. And the third is regional conflicts, including natural disasters and related issues. In terms of societal changes, DDM takes Spiritual Environmental Protection as its core value; all of our activities are closely related to Spiritual Environmental Protection. According to Buddhism, the mind is the root cause. What we need is a fundamental cure and not just a symptomatic remedy.
To address the aging population issue, DDM Fellowship organizes various activities to care for senior citizens. Through our DDM Social Welfare and Charity Foundation, we provide assistance to the underprivileged, not only in Taiwan but also in regions affected by major natural disasters. Initially, we allocated 20 per cent of our system’s resources to charitable relief. Due to increasing social needs, we have since expanded this allocation. In terms of social care, we operate several foundations, including the Dharma Drum Humanities & Social Improvement Foundation, which serves diverse ethnic groups and extends its care to prisoners. The societal changes I discussed earlier primarily concern the aging population and declining birthrate.
As traditional ethical values have weakened in society, we face the challenge of nurturing kindness in young people from an early age. During his lifetime, Master Sheng Yen proposed “The Six Ethics of the Mind,” which emphasizes the strengthening of family ethics, daily life ethics, school ethics, environmental ethics, workplace ethics, and ethics between ethnic groups.
Let me share an example. Dharma Drum Humanities & Social Improvement Foundation runs a program that introduces herbs to schools. These plants, while not medicinal herbs, are aromatic varieties suitable for making tea. We teach children and young students how to grow these herbs, which being relatively easy to cultivate, gives them a sense of achievement. Once the herbs mature, we teach the children how to make tea.
Since this approach is does not involve religious teachings or Buddhist conversion, schools can accept it. The program has gained recognition from schools, parents, and teachers. In response to societal changes, we employ various approaches to care for society. Another societal change is technological advancement, particularly the global emergence of AI. In this regard, we actively utilize internet technology and social media to share Buddhist teachings.
BDG: How does Dharma Drum Mountain embody the principles of engaged Buddhism in today’s world, especially in addressing social issues?
VGH: In Chinese Buddhism, engaged Buddhism continues Master Taixu’s* vision of modernizing Buddhism. As the Sixth Patriarch taught during the Tang dynasty (618–690 CE and 705–907 CE), the Dharma exists within the world, and enlightenment cannot be attained out of the world. This worldly engagement exemplifies modernization and is a characteristic of DDM, which focuses on three aspects: Extensive Academic Education, Extensive Public Buddhist Education, and Extensive Social Care Education.
Extensive Academic Education primarily focuses on nurturing Buddhist scholars and practitioners. DDM operates two educational institutions: Sangha University for monastic training, and Dharma Drum Institute of Liberal Arts for lay education. Since human talent forms the foundation of all endeavors, we emphasize talent development through our Extensive Academic Education program.
Furthermore, Extensive Public Buddhist Education encompasses various programs, including Buddhist ceremonies and meditation practices. DDM is particularly renowned for its meditation activities. Both our main monastery and branch monasteries emphasize meditation programs to help people practice mindfulness and cultivate inner peace. We also operate the Sheng Yen Academy, which offers diverse courses aimed at promoting Buddhist teachings and helping people to transform their perspectives and values. Additionally, we regularly conduct Buddhist ceremonies. All these activities form our comprehensive approach to Extensive Public Buddhist Education.
In addition, Extensive Social Care Education focuses on supporting the underprivileged. For decades, we have provided scholarships to students from primary schools through colleges, benefiting a significant number of recipients. As a religious organization, we actively assist people in need across various social levels. While this work involves complicated challenges, we remain committed to fostering a more harmonious, peaceful society with fewer problems.
These efforts align with The Six Ethics of the Mind, which aims to prevent social issues from escalating and reduce societal tensions through conceptual transformation. Our primary focus is nurturing people’s minds and rectifying their concepts, using diverse approaches to reach individuals from all walks of life. For instance, we organize various programs, such as children’s and youth camps, striving to positively influence people of all ages and ethnic backgrounds.
BDG: What strategies does Dharma Drum Mountain use to engage with younger generations, especially in light of modern challenges to attention spans and mental well-being, such as social media, digital technology, consumerism, and the mental health crisis?
VGH: Master Sheng Yen established three key directions for DDM’s future development: rejuvenation, internationalization, and popularization. Regarding rejuvenation, we founded Dharma Drum for Young People (DDYP), an organization dedicated to engaging with youth through various activities, such as meditation camps and interactive sessions with college students. In an era of declining birth rates, attracting young people has become crucial. Both our organization and society at large need young people’s vitality to remain dynamic. This is why DDYP continues to offer numerous youth-oriented activities.
In terms of digital technology, we have the Comprehensive Buddhist Electronic Text Archive (CBETA), which is likely familiar to most Chinese speakers. This digital platform initially digitized the traditional Tripitaka onto CDs and has now evolved into an online database. CBETA covers not only Chinese Buddhist texts but also includes other traditions, particularly Theravada Buddhism (the entire Tripitaka has been translated into Chinese) and, to a lesser extent, Tibetan Buddhism. While CBETA has become an independent foundation, it maintains close ties with DDM, and we continue to utilize it in our digital projects. CBETA serves as a useful tool for both academic research and Buddhist practice.
DDM holds a major annual event, the Water and Land Dharma Service, which was held in November. Since our first service in 2007, nearly 20 years ago, we have revised traditional practices, moving away from burning paper money and paper horses in hopes of promoting environmentally friendly practices across Buddhism. During the Water and Land Dharma Service, we burn minimal incense, if any. Additionally, we incorporate digital technology to enhance our Dharma propagation efforts.
You mentioned consumerism and the mental health crisis. DDM also promotes the Fivefold Spiritual Renaissance Campaign, encouraging the proper use of resources, conservation, and waste reduction. This campaign is divided into five areas, each with four key points: four fields for cultivating peace, four steps for handling a problem, four guidelines for dealing with desires, four practices for helping oneself and others, and four ways to cultivate merit. These key points are designed to be easily remembered by the public.
Our needs are few, but our wants are many. We should pursue only what we can and should acquire, and never seek what we cannot or should not attain. In this way, we can reduce consumption, conserve resources, protect the environment, and avoid unnecessary waste.
As for mental health issues, meditation offers a path to resolution. Around 10–20 years ago, there were numerous cases of young people taking their own lives. In response, Master Sheng Yen advised, “As long as you have a breath, you have limitless hope.” He encouraged the public to calm their minds, act thoughtfully, and avoid regretful actions that disturb societal peace. This approach to mental well-being is rooted in Buddhist concepts. We also offer Master Sheng Yen’s 108 Adages of Wisdom, in small booklets available in multiple languages. When foreign visitors come, we give them these booklets in their own languages, and they are delighted, often finding them very useful.
BDG: How does the DDM community balance the preservation of traditional Buddhist teachings with the need to make them accessible and relevant to contemporary society? What challenges do you see facing the Buddhist community today, particularly in the context of rapid technological and societal changes?
VGH: The issue of rapid technological and societal change relates to what I mentioned earlier. While these rapid changes reflect the world’s complexity and diversity, their roots still lie in individual responses. In light of this, Master Sheng Yen advocates for Spiritual Environmental Protection, encouraging each person to maintain a mind unaffected by environmental changes.
When we promote “uplifting the character of humanity and building a pure land on Earth,” our main aim is to stabilize individual minds and, in turn, society. While environmental changes are external, we have the internal capacity to remain unaffected by them. This connects to the role of human desires: the more we pursue boundless external gains, the greater the impact on our well-being. Conversely, seeking fewer external gains results in a lesser impact. Our response to societal and global change should thus return to core issues.
One of Buddhism’s core teachings is impermanence—the truth that nothing in this world remains unchanged. Under this premise, we can employ various technologies and methods—whether at governmental or international levels, through politics, economics, or psychology—to address issues. However, these are only temporary solutions; the root cause still lies within the human mind.
From the standpoint of the Buddhist community, solutions should begin by addressing the human mind, starting with each individual’s mindset. Although the environment is changing and we may need to adapt, we can strive to keep our minds unaffected. By doing so, the degree to which we are influenced by external changes can be slowed and minimized. At the same time, we must continue learning, especially as technology evolves, so we can apply it and not fall behind.
Certain social trends or fashions become popular in specific years. In past decades, it was trendy to wear jeans, adopt particular hairstyles, or wear certain types of glasses to look cool. However, we don’t need to follow others in everything they do. By returning to what is essential and reducing the pursuit of these desires, we become less affected by external influences. While we can’t entirely avoid being influenced by external changes, making our own choices can help minimize their impact.
Moreover, as society changes rapidly, we must learn to adapt. Take technology, for example: mobile phones have become essential and everyone now has one. Children and the elderly alike need to learn how to use these devices. Without a mobile phone, older adults may feel isolated, but by learning to use mobile phones or computers they can feel more connected. On one hand, we need to adapt to societal changes; on the other, we must learn new skills, which brings many challenges.
BDG: How does Dharma Drum Mountain approach interfaith dialogue and what role does it play in promoting peace?
VGH: Master Sheng Yen participated in many interfaith dialogues. After giving a speech at the United Nations General Assembly, he engaged in discussions with numerous religious leaders and even traveled to Israel to promote peace dialogues between religions. DDM has a history of probably more than 10 years in this area and has successfully established the Dharma Drum Mountain Buddhist Association (DDMBA), a non-governmental organization affiliated with the United Nations, to foster communication and interaction with various religious communities. We have dedicated representatives responsible for facilitating these interfaith dialogues.
Additionally, we participated in religious seminars organized by the Focolare Movement in Italy, which is based at Fu Jen Catholic University in Taiwan. I personally attended the International Conference on Cohesive Societies in Singapore in June 2019, hosted by Nanyang Polytechnic and supported by the Singapore government. This seminar focused on social cohesion and attracted more than a thousand key leaders from academia and government across more than 40 countries.
Our monastics in the United States and North America, who possess better language skills, have visited Italy several times and engaged in interactions with both the previous and current popes. In this way, DDM is actively working to promote religious dialogue and contribute to world peace.
Master Sheng Yen taught us that promoting Buddhism does not require others to convert. It is sufficient to share the compassion and wisdom of Buddhism with followers of other religions. As a result, Master Sheng Yen maintained positive relationships with people from diverse faiths. Currently, [the respected Catholic scholar and Under-Secretary of the Vatican Dicastery for Inter-religious Dialogue] Father Paulin Batairwa Kubuya in Taiwan is well-acquainted with our community, and we are deeply committed to fostering religious dialogue. Master Sheng Yen also emphasized that if any religious teachings are in conflict with world peace, those teachings should be revised to support the promotion of global harmony.
BDG: In what ways does Dharma Drum Mountain address environmental concerns through Buddhist practice and teachings?
VGH: Environmental responsibility is a core focus at DDM. In fact, the concept of Spiritual Environmental Protection was introduced by Master Sheng Yen more than 30 years ago. I clearly remember that more than three decades ago, DDM organized an environmental cleaning day each winter, which has since evolved into events held every few months. Our volunteers, including monastics, actively participate in cleaning large parks throughout Taiwan.
Thirty or forty years ago, Taiwan was not as clean as it is today. DDM actively promotes this trend by advocating reduced plastic bag usage and encouraging their reuse. Currently, the Taiwanese government supports these initiatives as well. For example, shoppers must pay for plastic bags in stores, which helps minimize their use. Additionally, we can see government employees riding motorcycles to collect garbage from the streets, reflecting a commitment to maintaining a clean environment.
We will continue to promote this concept and encourage everyone to join in protecting Taiwan’s environment. The Tzu Chi Merit Association, with its larger manpower, is actively involved in significant environmental protection efforts. In contrast, it took us 16 years to construct our main monastery in Jinshan. Our commitment to environmental protection guided us to respect the natural topography and landforms, minimize logging, and reduce carbon emissions, which contributed to the extended construction timeline.
We named it the DDM World Center for Buddhist Education because it serves as an educational hub. We strive to set an example by not having any trash bins outdoors and only a few indoors. Despite attracting many visitors, especially during key events and festivals, DDM remains remarkably clean. This is largely due to our decision not to provide trash bins; when there are none available, people naturally have fewer opportunities to dispose of waste, which leads to a reduction in trash generation. This approach serves as a conceptual guide for promoting environmental responsibility.
In Taiwan, we actively engage in resource recycling, and our efforts are quite comprehensive. The monks’ quarters alone have more than 10 categories for recycling, encouraging everyone to minimize resource waste. Around 2006 or 2007, while Master Sheng Yen was still alive, DDM donated a piece of land to the government to establish the Jinshan Eco-Friendly Memorial Garden, which the government entrusted us to manage. Given Taiwan’s limited land availability, traditional cemeteries are often insufficient. The Memorial Garden embodies Master Sheng Yen’s advocacy for cremation after death, eliminating the need for a cemetery or tombstone. Instead, the ashes are interred in the Memorial Garden, serving as a reminder that we return to nature at death and no longer occupy the Earth’s land. This initiative exemplifies our commitment to environmental responsibility. Today, many government and private organizations in Taiwan are following suit, learning to appreciate environmental protection and refrain from misusing resources or occupying land.
The Dharma Drum Institute of Liberal Arts was certified as an environmental education facility by the Environmental Protection Administration at the end of 2022. Our institute’s commitment to environmental education has also been recognized by the Ministry of Education, which has provided us with essential subsidies in this area. We place great importance on the Four Kinds of Environmental Protections, with spiritual environmental protection being the most significant. The other three are living environmental protection, natural environmental protection, and social environmental protection, which encompasses ethics, including the Six Ethics of the Mind that I previously mentioned. In terms of natural environmental protection, we have another institution called Social University, which specifically focuses on promoting initiatives in this area.
In northern Taiwan, there are the Shimen and Sanzhi Districts, with Shimen being smaller in size compared to the larger Sanzhi. Principal Tseng is dedicated to advancing natural environmental education in these places. His initiatives include planting and cultivating flowers, grasses, and trees, allowing us to enjoy and benefit from the growth of these plants. Protecting nature yields positive returns for us all.
Currently, we are collaborating with several organizations on a net-zero carbon emissions program. Our efforts are focused on developing precise, scientific methods to assess whether we genuinely achieve net-zero carbon emissions. We aspire to designate the upcoming year as our year of net-zero carbon emissions. It is our responsibility to protect our shared home, the mother of humanity, our planet.
BDG: Can you share how your personal practice influences your leadership role within the community?
VGH: Personal practice is important. I take to heart the two words of encouragement from Master Sheng Yen: “Calmness of mind is an achievement; dedication is a practice.” I strive to maintain a calm mind at all times and in all places, even though my practice may be quite basic. Master Sheng Yen teaches two Chan methods: Huatou and Silent Illumination.**
I have a particular interest in Silent Illumination. I have authored several books, including the academic titles A Study on the Dharma Drum Lineage of Chan Buddhism Established by Master Sheng Yen and The Chan Practices of Zhi and Guan. This year, I wrote From Relaxing to Letting Go, which offers insights on how to care for and calm our minds in our daily lives. When we achieve a calm state of mind, we can extend that calmness to others and provide them with support as well.
Calmness of mind is an achievement as it enables us to remain unaffected by the fluctuations of our circumstances. Dedication is a practice. Mahayana Buddhism, particularly within the context of Chinese Buddhism, encourages us to fulfill our responsibilities to the world. It inspires us to actively assist others, apply Buddhist principles in our actions, and promote the Dharma to benefit all sentient beings.
Dedication is a practice, and dedication means giving. When we do our best and give all we can, our lives become worthwhile. As Master Sheng Yen wisely teaches us: “Responsibilities may vary in weight, but positions have no hierarchy.” Although we all hold different roles with varying degrees of responsibility—some lighter, some heavier—we should treat each other with equal respect, recognizing no distinction in rank. These words have become my guiding principle.
BDG: What are your aspirations for Dharma Drum Mountain in the coming years, in terms of community outreach and the global development of Buddhism?
VGH: Although DDM isn’t the largest Buddhist community, it is far from small, with around 300 monastics and branches worldwide. In addition to our main presence in Taiwan, we operate six branches in North America, including Canada, with monastics stationed at each location, plus six additional centers run by lay practitioners. We’ve also recently opened centers in San Francisco’s Bay Area and Manhattan, New York, attracting accomplished individuals from around the world.
DDM is currently running a meditation camp primarily attended by influential individuals in Taiwan, with a few foreign participants as well. Over the course of the four-day program, participants deepen their understanding of meditation, learn practical applications for personal benefit, and ultimately use this influence to support others. In addition to Taiwan, DDM has monasteries across Southeast Asia, including in Hong Kong, Malaysia, Singapore, and Thailand. The Malaysian government has generously provided a two-acre [0.8-hectare] plot for DDM Malaysia, alongside other religious organizations, such as Theravada Buddhists, Christians, and Catholics. This new monastery, set to open within three years, will foster interfaith cultural exchange due to its proximity to different religious communities, greatly enhancing opportunities for international dialogue. Moreover, DDM emphasizes the integration of technology in its operations, alongside caring for the elderly and underprivileged. Looking forward, DDM’s propagation focuses on popularization, internationalization, and rejuvenation.
BDG: In a world that feels increasingly divided and contentious, can you offer any advice for Buddhist practitioners who are seeking to deepen their practice and remain grounded in the Buddhadharma?
VGH: As discussed, global societal changes are both complex and diverse, and DDM places particular emphasis on promoting meditation in response to these changes. We encourage everyone to recognize that although our environment is constantly changing, we can work to remain unaffected. If our minds remain calm, we can cultivate peace.
The principles we live by include, “compassion has no enemies; wisdom has no vexations.” During times of global unrest, we encourage compassion, as it can reduce conflict and opposition. Wisdom involves considering others and letting go of certain personal stances, which contributes to personal growth. At the very least, with a foundational understanding of Buddhism and meditation methods, one can foster inner growth.
A fundamental concept in Buddhism is impermanence. The world is ever-changing, constantly shifting. Understanding this can help us find peace as we learn to accept change as a natural part of life. Knowing that change is normal helps to lessen the impact of external shocks.
Another approach is learning methods for inner peace, such as observing one’s body and breath, or chanting to reduce the influence of external disturbances. Additionally, spreading the Dharma and helping sentient beings are essential. When people face difficulties, we strive to offer support. For example, during major earthquakes in Syria and Turkey a few years ago, as well as the devastating South Asian earthquake over a decade ago, we worked to bring aid. Despite Taiwan’s challenges in providing direct assistance in some regions, we found ways to extend our compassion through unique channels. In these ways, we actively care for others.
For regions affected by man-made or natural disasters, it is our goal to ensure that they receive appropriate and even timely assistance. This work is an extension of spreading the Dharma and cultivating fields of merit. For example, in today’s interview, by sharing the message of Buddhism, we help to spread the Dharma, cultivating fields of merit together. Through your support in sharing this message, you’re also part of this merit-cultivation, allowing more people to benefit from the teachings of Buddhism and the caring mission of DDM. As a religious organization, we strive to do what we can to foster kindness in individuals, harmony in families, social cohesion, and world peace. Thank you for today’s interview.
BDG: Ven. Guo Huei, thank you for sharing so much of your valuable time with us today.
* Master Taixu (1890–1947) was a Chinese scholar and modernist of the Linji school of Chan Buddhism, and a proponent for the reform and revival of Chinese Buddhism.
** Our Method (Dharma Drum Retreat Center)
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Master Sheng Yen
Dharma Drum Mountain
World Center for Buddhist Education
Our Method (Dharma Drum Retreat Center)
Master Sheng Yen (YouTube)
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