Buddhism in a Nutshell

If you’re new to Buddhism, or curious about what it is, it’s tempting to compare with other world religions. However, it differs in some key ways.

One of my favorite books in my collection is an old translation of The Way to Buddhahood by the late Ven. Yin-Shun (“een-shoon”), a prominent Chinese monk who was an influential figure in Taiwan. His book is dense,1 and geared for Chinese audiences, but the translation is good, and Yin-Shun’s reputation as a scholar and respected monk is well-earned.

The opening pages of the book read as follows:

To study Buddhism means to learn from the Buddha. One takes the Buddha as one’s ideal and one’s mentor and learns from him incessantly. When one reaches the same level as the Buddha, then one has become a buddha.

The Buddha, founder of Buddhism, is a man we call “Shakyamuni”. Sometimes books call him by his birth name, Siddhartha Gautama, but Buddhists call him Shakyamuni or Shakyamuni Buddha.

The key to understand is that the Buddha is not a god. And, if we follow the Buddha’s teachings and apply them correctly, we too will rise to the same level as a buddha ourselves.

This is not a quick, “weekend-warrior” effort though.

….For an ordinary person with little good fortune and no wisdom, reaching this supreme and unsurpassed state of buddhahood through practice and study is difficult. But by practicing and studying the necessary methods and by following the right way to buddhahood, one can reach the goal of buddhahood. Only in this way, and without skipping any steps, can one advance to this distant and profound goal….

The goal is profound and difficult, but not impossible. One has to be realistic about the goal, and be willing to accept that it’s a long-term goal. Yet, if one does this, and stays the course, one will assuredly reach Buddha-hood. Yin-shun’s comment about “not skipping steps” is to counter promises by some teacher or cults that by “chanting this magic spell” or “praying to that” one just quickly jumps to Buddhahood. It is a gradual process, regardless of how one approaches it.

The good news is that within Buddhism there is a way array of practices, methods and traditions to help you along the way.

Because beings have different abilities, the Buddha Dharma has different ways: the way of blessedness and virtue, the way of wisdom, the difficult way, the easy way, the mundane way, the supramundane way, the way of the sravaka, the way of the bodhisattva, and so on. But ultimately, there is only one way. All of these ways are nothing but methods to become a buddha “in order to open up and make manifest the Buddhas knowledge and insight to sentient beings, so that they can also apprehend and attain the same.”

The specific ways that Ven. Yin-Shun cites are explained throughout the book, but needless to say, Buddhism is like the Colosseum in Rome, with many gates, all leading inward towards the middle. One only needs to step through one of them, and keep at it in a long-term sustainable way.

This is essentially what Buddhism is all about.

P.S. Happy spring Ohigan season!

1 I wouldn’t recommend the book as a first-pass introduction to Buddhism, but it covers a lot of subjects that are omitted in other books in a single volume.

Taiwanese and the Roman Alphabet

Lately, my exploration of the Hokkien language of Chinese, in particular as it is spoken in Taiwan, continues. The amount of educational resources for Taiwanese Hokkien is far less than Mandarin since it is more of a “street language” than an official language, but I have been able to find some excellent material thanks to my Taiwanese-speaking friend.

One of the first challenges of learning Taiwanese Hokkien is how to read it. Taiwanese Chinese uses traditional Chinese characters compared to mainland China which uses a simplified character set.1 So the word for “doctor” in mainland, simplified Chinese is 医生, while in Taiwan it’s 醫生.

But even the Romanized form of Taiwanese, meaning Taiwanese expressed using the Roman alphabet, is complicated and has some history.

The original Romanization system and still popular today is Pe̍h-ōe-jī (白話字, “pay-way-jee”) which is also “church Romanization” because it was developed by Christian missionaries in the 19th century. Having studied Vietnamese in college for two years, another writing system that was originally developed by Western missionaries, Peh-oe-ji and Vietnamese script look pretty similar to me. You can see how the missionaries were thinking at the time, and how their own language influenced their Romanization efforts.

Anyhow, Peh-oe-ji is still widely used, and many text books still use it. However, it also shows its age, and can be hard for modern 21st century English speakers to learn. Plus, has some obvious cultural baggage, so the government of Taiwan has tried to develop a different Romanization system.

The first effort, Taiwanese Language Phonetic Alphabet (TLPA) tried to modernize the system and replace some of the complicated diacritics and spellings to something easier. This made TLPA far easier to type, but it never quite caught on. People were so used to Peh-oe-ji that they stuck with it.

A second effort, called Tâi-lô (臺羅, “dye-luh”) represents a compromise between the two: streamlined like TLPA, but retains some older spellings like Peh-oe-ji.

For example, let’s look at the character meaning “flat”. In Peh-oe-ji, it’s written as pên while in Tai-lo it’s pênn. The first one, with the tiny “n” superscript, means that it’s a nasal vowel sound. So, it sounds like English word “buh”, but more nasally. In the Tai-lo system, it’s expressed with a double-n.

Another example is meaning “money”. In Peh-oe-ji, it’s written as chîn while in Tai-lo it’s written as tsînn. The second one feels more “what you see is what you get” to me, even if the nasal ending takes some getting used to.

Plus, there are eight different tones used in Taiwanese Hokkien compared to four in Mandarin (or five in Vietnamese). Thus, you can get different words from just saying “i” differently:

  • 醫 i
  • 與 í
  • 衣 ì
  • 台 î
  • 易 ī

To help illustrate this more, let’s compare the first 10 numbers in Taiwanese and how they’re romanized in one system or another. If you want to hear how they are pronounced, check out this podcast episode. I also included Mandarin Chinese and Japanese for fun comparison.

NumberChinesePeh-oe-jiTai-loMandarinJapanese
1chi̍ttsi̍tichi
2nn̄gnn̄gèrni
3sansannsānsan
4shi
5gō’gōogo
6la̍kla̍kliùroku
7cchittshitshichi
8pehpehhachi
9káukáujiǔkyu
10cha̍ptsa̍pshíju

Interestingly, the podcast I listen to uses Tai-lo, but the textbook I bought uses Peh-oe-ji, so there really is no clear-cut consensus for Romanizing Taiwanese.

What’s really interesting is how native Taiwan people manage all this. Taiwanese people natively use Chinese characters of course, but they juggle the Mandarin reads of those characters with other dialects (Hokkien, Hakka, etc). To help with this, Taiwan developed its own syllabary system called Bopomofo to help young students learn how to pronounce Chinese characters. Additionally, Romanized words are often used alongside this in a system called Hàn-lô (漢羅, lit. “Chinese-Roman”). My textbook explains that it’s not unusual to see a sentence like so:

聽–leh! 我 kā 你 ê 錢 khǹg tī hia.

Listen! I put the money over there.

Page 29, “Taiwense Grammar” by Phillip T. Lin

According to the book this is often used in situations where certain Chinese characters are used by Taiwanese (not Mandarin) and might be a hassle to look up or type.

Anyhow that’s a brief look at Taiwanese and how people have tried to express Taiwanese language using the Roman Alphabet. Thanks for reading!

P.S. featured photo for this post is the skyline of Taipei, capital of Taiwan. Photo by 毛貓大少爺, CC BY-SA 2.0, via Wikimedia Commons.

P.P.S. Today will also be a double-post. Hope you enjoy!

1 Modern Japanese kanji is somewhere in the middle: some characters are simplified, some not. I am unclear why it developed this way.