2024 BLIA Malaysia Buddhist Fun Quiz
Buddha-Dharma Pure and Simple 1 by Venerable Master Hsing Yun
Study Guide
(Finalized Copy 2021/06/18)
Section 1: Multiple Choice Questions
B 1. Which one is a wrong representation of Buddha’s teaching? (Preface P.x-xx)
A. Suffering motivates us to strive and makes us stronger
B. “Emptiness” means everything is empty
C. Impermanence means nothing is fixed, we can improve and transcend
D. Monetary donation is just one of the many ways to give
A 2. A Buddhist should: (Preface P.x-xx)
A. Understand the law of cause and effect
B. Hold a life-releasing ceremony to get longevity
C. Pray to the Buddha to have wishes granted
D. Be the first to strike the bell on Chinese New Year to get good fortune
D 3. What kind of monastics are held responsible for mis-representing Buddhism?
(Preface P.x-xx)
A. When they promote deviant sayings in the name of Buddha
B. When they impose precepts that cannot even be fully upheld by senior monks
C. When their only motives are to receive gains and benefits
D. All of the above
D 4. In most sutras, when Buddha respond to bodhisattva request to expound the Dharma, Buddha
usually replied “Listen mindfully! Listen mindfully!” What did he mean? (P.7-8)
A. “Listening fully” and not taking the meaning of what was spoken out of context
B. “Listening to all aspects” and not to be biased
C. “Listening skilfully” and think positively
D. All of the above
C 5. Which of the following is NOT a correct way to learn Buddhism? (P.9-11)
A. To self-reflect of our actions, repent and correct unwholesome behaviour
B. To share insight to inspire others
C. Be a bookworm and to read for enjoyment
D. To read analytically to see cause and condition and be mindful of unwholesome
behaviour
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D 6. What is the purpose of taking refuge in the Triple Gem? (P.13-15)
A. To recognize a master
B. To become a vegetarian
C. To receive the Buddha's blessings
D. To have faith in oneself and take refuge in one's intrinsic nature
C 7. Which of the following parable of the Triple Gem is incorrect? (P.13-15)
A. The Buddha is like light that nurtures all beings
B. The Dharma is like water that nourishes all beings
C. The Sangha is like medicine that cures all beings
D. The Sangha is like a field that enables the planting of merit and virtue
A 8. Which one is false about the Five Precepts? (P.17-24)
A. If you are worried about failing to uphold the Five Precepts, it is best not to
commit
B. It is a practice to prevent wrongdoings and ensure wholesome deeds
C. If precepts are broken to save many or the world, then this will not be regarded
as breaking the precepts
D. The core of the precepts is respect and not to violate others
B 9. While the Five Precepts may seem like five separate aspects, in essence, there is only
one core precept: (P.17-24)
A. To respect all lives
B. To not violate others
C. To have self-discipline
D. To give rise to merit
C 10. According to the Buddha, what is the cure for mental affliction? (P.25-28)
A. Taking a tonic prepared by a vedic healer
B. Chanting the Heart Sutra 50 times a day
C. Practicing Noble Eightfold Path
D. All of the above
D 11. How did Smantabhadra Bodhisattva cultivate to resolve suffering and cause? (P.25-28)
A. Loving-kindness and compassion
B. Great Wisdom
C. Great Vows
D. Power of practice
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A 12. Which one of the following is NOT one of the Six Paramitas? (P.25-28)
A. Compassion
B. Morality
C. Concentration
D. Wisdom
C 13. Right View in the Noble Eightfold Path means to have: (P.30-31)
A. A mind free from erroenous and delusional thoughts, greed or desires.
B. Pure and wholesome karma in one's action, speech and thoughts
C. The correct understanding and principles of cause and effect
D. A focused mind and spirit gained though proper meditative practice
B 14. Right Thought in the Noble Eightfold Path means to have: (P.30-31)
A. Pure and wholesome physical, verbal, and mental karma
B. A mind free from erroneous and delusional thoughts, greed, or desires
C. A mind that has ceased all conceptualiation and discrimination
D. Courage and diligence to purse the truth
B 15. What of the following statements are NOT the right understanding of Buddhism?
(P.33-44)
A. Impermanence is a perpetual truth
B. Impermanence encourages us to cultivate because something good will
turn bad
C. Existence is inherently empty in nature because it comes from causes and
conditions
D. The Four Elements and Five aggregates are both emptiness and existence
D 16. Which is the most suitable word to fill in the space: “When disaster strikes, people get
hurt or die. However, since everything in this world is _______________, we should
treat this as an opportunity to learn and to strive.” (P.33-35)
A. eternal
B. imperfect
C. empty
D. impermanent
A 17. Which of the following view of suffering is NOT advocated in Humanistic Buddhism?
(P.37-40)
A. Life is a sea of suffering, so put your hope in a better future rebirth
B. Suffering is an education. It nurtures diligence and determination, and will help
develop beneficial lifetime habits
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C. Suffering is a form of strength. The more a person can withstand hardship, the
greather the happiness they will find.
D. Suffering is a kind of sustenance. It gives people a change to adapt to the world
and better survive
D 18. What is the true purpose of understanding suffering in life? (P.37-40)
A. To feel pain and the shortness of life
B. To fear and retreat in the face of hardship
C. To give rise to aversion in everything about life
D. To train, educate, and sustain ourselves through adversity and hardship in
order to find joy
A 19. In Buddhist concept, which of the followings is false? (P.45-73)
A. The “self” is created by a god
B. The “self” is a combination of numerous causes and conditions arising
and dispersing
C. “Non-self” means the ‘self’ is in a constant state of change therefore
nothing can be pinned down as a ‘self’
D. The “self” exists eternally and is in cyclic existence.
D 20. Which is a correct understanding of Cause and Effect? (P.45-73)
A. Wholesome deeds in this lifetime will eradicate all the bad karma from
previous lives
B. Wholesome deeds in this lifetime will definitely bring good
karmic effect to next lifetime
C. Wholesome and unwholesome actions do not include spoken words or
thoughts
D. None of the above
B 21. What process does the Twelve Links of Dependent Origination explain? (P.65-67)
A. Causes, conditions and effects of all phenomena
B. Cycle of birth and rebirth
C. Dependent origination
D. Karmic retributions
B 22. Which of the following is NOT correct about cyclic existence of the three time periods?
(P.69-71)
A. The beginningless and endless flow of life
B. A punishment for our unwholesome karma
C. A continuation of causes and effects resulting from our karma
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D. Life’s process of formation, stability, decline, and extinction
B 23. All teachings expounded by The Buddha has the primary purpose of: (P.79-82)
A. Helping us to reach Pure Land
B. Remedying all minds
C. Suppressing our fear in face of suffering
D. Mitigating our unwholesome deeds in past and present life
C 24. What is nirvana? (P.79-82)
A. Synonyms used by Buddhists for ‘death’
B. The heavenly realm Buddhists aspire to reside after death
C. A state of mind that is purified
D. Nirvana is a place exclusive to buddhas and bodhisattvas
A 25. What are the first six consciousness? (P.83-84)
A. Eyes, ears, nose, tongue, body and mind
B. Eyes, ears, nose, tongue, body and manas
C. Eyes, ears, nose, tongue, body and alaya
D. Ignorance, Feeling, Craving, Clinging, Becoming and Mental Formation
D 26. Which of the following is NOT the correct understanding of remorse? (P.87-89)
A. It means to feel ashamed when one's knowledge, aspiration, loving-kindness,
and compassion are lacking
B. It inspires a person to work vigorously and strive for mastery
C. It enables a person to be cautious as well as to self-exhort and to self-reflect
D. It reminds a person of one's failure and insufficiency
D 27. Unconditional loving-kindness involves the act of: (P.91-93)
A. To regard oneself and others as the same
B. Amiable compliments or encouraging words
C. Helping our loved ones and friends
D. Being kind and compassionate even towards those whom one does not have
affinities with
B 28. "To enter the Way, aspiration is paramount; only with an _______ can Buddhahood be
attained." (P.95-97)
A. Inspirational mind
B. Aspiring mind
C. Inner mind
D. Immesurable mind
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C 29. "That which is unbreakable is not a diamond but _______." (P.99-101)
A. A Buddha
B. The Truth
C. A vow
D. Eternity
D 30. A higher level of generosity than that of monetary donation is: (P.103-105)
A. Volunteering one's time
B. Speak well of others' good deeds
C. Sharing one's skill and expertise
D. All of the above
D 31. Which of the following does NOT entail the spirit of precepts? (P.107-109)
A. The significance of precepts is to not violate others
B. Upholding precepts is the foundation for practicing all wholesome and
spiritual cultivation
C. Precepts are like a teacher that guides one through what should and
should not be done
D. Precepts restrains our actions and limits our freedom so we do not do
the wrong thing
A 32. Which of the following is NOT part of the three levels of patience? (P.111-113)
A. Clenching one's fist and swallow your anger
B. Patience of non-arising dharmas
C. Dharma patience
D. Ordinary patience
B 33. Which Dharma instrument symbolizes diligence in Buddhism? (P.115-117)
A. Big gong
B. Wooden Fish
C. Handbell
D. None of the above
C 34. According to the Great Perfection of Wisdom Treatise, which of the Six Perfections:
Generosity, Precept, Patience, Diligence, Meditative Concentration and Prajna
Wisdom, is the foundation for achieving the other Five Perfections? (P.117-119)
A. Prajna Wisdom
B. Patience
C. Diligence
D. Precept
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B 35. Meditative Concentration is typical of Chan. Which is a correct description of Chan?
(P.121-123)
A. It is a practice of meditation that must be void of any motion
B. It is lively. It can only be awakened to. It must be cultivated and
experienced in daily life
C. It is knowledge and can be learned
D. All of the above
D 36. Which is a correct description of bodhisattva prajna wisdom? (P.125-128)
A. Able to see things as either wholesome or unwholesome, right or wrong, and
beneficial or detrimental
B. Possess supernatural powers and can predict future
C. No one can achieve Prajna wisdom unless it is endowed by the Buddha
D. Understand the intrinsic empty nature and that nothing is to be attained
even in the practice of Six Perfections
A 37. Which is Fo Guang Shan way of practicing the Four Immeasurables—Kindness,
Compassion, Joy and Equanimity as taught in the Avatamsaka Sutra: (P.133-136)
A. Give others faith (is Kindness); Give others hope (is Compassion); Give others Joy
(is Joy); Give others convenience (is Equanimity). Give with prajna wisdom.
B. Reciting the Buddha’s name and transferring the merits to all sentient beings
C. Participating in dharma service to telepathize the Four Immeasurables
to family and friends
D. Give donation to charity (is Kindness); Transfer of merit after chanting (is
Compassion); Participate in dharma study (is Joy); Practice meditation
(is Equanimity)
C 38. Which one is wrong about vows? (P.137-141)
A. All buddhas of the past had made vow(s) and kept them
B. All the vows of the buddhas and bodhisattvas can be summarized into Four
Universal Vows: to liberate all sentient beings; to end all the afflictions; to
learn all the teachings; to attain Buddhahood
C. The vows are primarily for chanting to the buddhas and bodhisattvas
D. Humanistic Buddhism is practicing the Buddha’s way rather than seeking
Buddha’s blessing
B 39. Which of the following is NOT one of the Four Means of Embracing practice? (P.149)
A. Generosity B. Diligence
C. Altruism D. Empathy
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D 40. The goal of Humanistic Buddhism is: (P.153-155)
A. To return to the original intents of the Buddha and dispense with the legends
surrounding the Buddha’s birth
B. To remove all beliefs that are inappropriate, incorrect, deified and superstitious
that have separated Buddha from the human world
C. To specify that to attain Buddhahood one can only “rely on the self, rely on the
Dharma, and rely on nothing else”
D. All of the above
B 41. Which one is false about the names/titles of the Buddha? (P.157-159)
A. Tathagata (Thus-Come-One) is the most widely known title
B. Buddha was given ten names/titles by his father, King Suddhodana
C. Buddhists have come to a consensus on referring to the Buddha as “the
Buddha”
D. These names/titles are bestowed onto the Buddha by his disciples to honour
the Buddha
C 42. When Buddha is revered as ‘the honoured one among two-legged beings’, the two legs
means human beings, and also which of the followings? (P.161-162)
A. The two dharma concepts, being cause and effect
B. The two dharma concepts, being impermanence and emptiness
C. The two legs of cultivation, being merit and wisdom
D. Our wholesome and unwholesome nature
B 43. Which of the following statements is false about the expression of ‘Amitabha Buddha’
(pronounced as ‘Omitofo’ in Chinese)? (P.163-166)
A. It is a Buddha’s name which means ‘infinite light’ and ‘infinite life’
B. Wisdom will grow by reciting the expression diligently
C. It represents liberation from birth and death
D. It can be said in all occasions, happy or sad
D 44. Righteous Buddhist belief includes (P.167-169)
A. The Buddha is a human being, not a god
B. The Buddha shares his learning but he cannot grant wishes
C. Everyone is subject to the consequence of their own actions
D. All of the above
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A 45. Which of the following can we practice to achieve world peace? (P.171-173)
A. If all (individuals, organisations and governments) apply Six Points of Reverent
Harmony
B. Handing out more severe punishments for crimes
C. Everyone becomes vegetarians
D. It is impossible to achieve world peace
C 46. Which one is NOT a reason for chanting sutras and prostrating to the buddhas?
(P.179-180)
A. To be empowered with spiritual invigoration
B. To calm body and mind to resolve difficulty
C. To get a reward or protection from the buddhas
D. None of the above
D 47. Cultivation in Humanistic Buddhism focuses not on the mystical, but on: (P.185-187)
A. Cherishing cause and conditions as all phenomena arise through dependent
origination
B. Indiscrimination as we are all connected, there is no ‘self’ versus ‘others’
C. Magnanimity in our perspective—‘One is many’ and ‘many is one’
D. All of the above
C 48. Where is the Dharma? (P.189-191)
A. Only printed sutras and established principles are Dharma
B. Dharma is in the hearts of eminent masters only
C. Dharma is in all worldly phenomena
D. Dharma is in your home which is not to be shared
D 49. Which of the following is false about ‘Awakening’? (P.193-196)
A. Buddhists, whether learned or illiterate, can achieve awakening
B. There are many levels of awakening. The final stage is the illumination of the
universe.
C. Awakening requires an inquisitive mind
D. Awakening is determined by seniority, i.e. years of practicing meditation
A 50. How should we deal with suffering and attain Buddhahood? (P.197-199)
A. Rely on self, rely on Dharma, rely on nothing else
B. Rely only on the blessings of the Buddha and Sangha
C. Rely on the divine power of deities
D. Make peace with your enemies past and present
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Section 1-2A: Fill in the Blanks (1 marks per blank)
1. No faith is better than wrong faith, blind faith is better than no faith, and right faith is better
than blind faith. (Pg2)
2. “Thus have I heard” is a phrase found at the beginning of almost every Buddhist sutra. (Pg 5)
3. Buddhist practice emphasized “deepened impression through accumulated hearing,” one
should strive to listen mindfully, skillfully, and attentively. (Pg 6)
4. In Buddhism, practitioners who wish to cultivate should enter Samadhi through “listening,
contemplating, and practicing.” (Pg 6)
5. "The Dharma is purely conveyed in voice and hearing." For this reason, sutras always begin
with "Thus have I heard." (Pg 7)
6. "Listen mindfully" means to listen intently and attentively, as well as to reflect upon
and remember. (Pg 7)
7. To fully understand and realise the Dharma, the insights gained from listening and
contemplating should be practiced and delivered to the world so that everyone may benefit.
(Pg 11)
8. Listening and contemplation of the Dharma must be followed by practice in order for self-
realization, self-awakening, and the task of benefiting sentient beings to be possible. (Pg 11)
9. The Triple Gem – Buddha, Dharma, and Sangha – is the core of Buddhist faith. (Pg 13)
10. The Buddha is the founder, Dharma is the truth and Sangha is the teacher. (Pg 13)
11. Taking refuge in the Triple Gem is not only about recognizing a master but to have faith in
oneself and to take refuge in one’s intrinsic nature. (Pg 12)
12. Taking refuge is the first step to learning Buddhism, while upholding the Five Precepts is faith
in practice. (Pg 17)
13. The Five Precepts in Buddhism—refrain from killing, refrain from stealing, refrain from sexual
misconduct, refrain from lying and refrain from intoxicants. (Pg 20)
14. The Five Precepts may seem like five separate aspect, but fundamentally speaking, there
is only one core precept: to not violate others. (Pg 19)
15. The Buddha originally established precepts to maintain harmony and purity within the
Sangha so that righteous Dharma will prevail in the world. (Pg 21)
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16. There are three categories of pure precepts in Mahayana Buddhism: (1) precepts of rites, (2)
precepts of virtues, (3) precepts to benefit sentient beings. (Pg 21)
17. Upholding precepts does not mean adhering strictly to the form of the precepts; instead,
one must apply the essence of precepts. Precepts depend on the intention not just following
to written clauses. (Pg 22-23)
18. The Buddha chose to teach the Four Noble Truth to the five bhiksus during the first turning of
the Dharma wheel. The Four Noble Truths are: (1) suffering, (2) cause, (3) cessation, and
(4) the path. (Pg 25)
19. The Four Noble Truths is like the process of treating an illness. Physical ailments require
medical treatments to be cured; mental afflictions require the Dharma to be treated. The
cure is the Noble Eightfold Path: right view, right thought, right speech, right action, right
livelihood, right effort, right mindfulness, and right concentration. (Pg26)
20. In Mahayana Buddhism, the Four Great Bodhisattvas are Avalokitesvara Bodhisattva,
Ksitigarbha Bodhisattva, Manjusri Bodhisattva and Samantabhadra Bodhisattva who
completed the bodhisattva path by actualizing the Four Means of Embracing and the Six
Paramitas as practices of cultivation. (Pg 28)
21. Dharma does not merely explain the phenomena of the universe and the human
condition through the Four Noble Truths; the Dharma seeks to resolve them by integrating
vows, cultivation, and actualization. (Pg 28)
22. The Four Noble Truths provide the skilful means to liberation as they lead to the
development of the Four Universal Vows and the Six Paramitas. (Pg 28)
23. Buddhism encourages people to make vows because faith requires aspiration and motivation
to reach the established goal. (Pg 29)
24. The Noble Eightfold Paths are Right View, Right Thought, Right Speech, Right Action,
Right Livelihood, Right Effort, Right Mindfulness and Right Concentration. (Pg 30)
25. Since life is variable, as long as we continue to correct and improve our behavior and keep
striving forward, our life and future will naturally improve. For this reason, impermanence
teaches us to cherish our blessings and opportunities. (Pg 34)
26. Suffering is only temporary, not the sum total of life, in which joy and happiness are found.
(Pg 40)
27. According to Venerable Master Hsing Yun, suffering is a form of education, a form of
strength, a form of sustenance and a type training. (Pg 38)
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28. Emptiness is not non-existence; it means to be “without” – more specifically, to be without
measure, without boundaries, without restrictions, or without end. The capacity of
“emptiness” is one without limitations. (Pg 42)
29. The Buddhist concept of “non-self” does not mean that one is non-existent; it means
the “self” is in a constant state of change. (Pg 47)
30. Non-self refers to the ability to accept suffering or happiness, to tolerate abundance or
scarcity, to be important or unimportant. Non-self means a “self” that has infinite
possibilities. (Pg 47)
31. Sakyamuni Buddha attained enlightenment under the Bodhi tree; he was awakened to the
truth of the universe and life – dependent origination. Everything in this world is reliant on
causes and supported by conditions to give rise to effects. (Pg 49)
32. To understand the law of cause and effect, and karmic retribution, one must understand
what is meant by the saying: “Present life experiences are the results of deeds in the past
life. Present life deeds will be the cause of future life experiences.” (Pg 59)
33. The saying, “One reaps what one sows” elaborates the connection between cause, effect,
and karmic results. (Pg 62)
34. In Buddhism, the consequences of wholesome and unwholesome causes and effects stretch
across the three time periods – from past to present, from present to future, and from future
to beyond. This also known as the cycle of affliction, karma, and suffering. (Pg 63)
35. Karma refers to actions which will surely yield results. (Pg 66)
36. Human life spans across three time periods – past, present, and future. Buddhism explains
this process with the cycle of the Twelve Links of Dependent Origination: 1. Ignorance,
2. Mental Formation, 3. Consciousness, 4. Name and Form, 5. Six Sense Organs, 6. Contact,
7. Feeling, 8. Craving, 9. Clinging, 10. Becoming, 11. Birth, and 12. Aging and Death. (Pg 65)
37. The principle of cyclic existence enables one to transcend the bonds of divine control. It
allows one to clearly understand that destiny is controlled not by gods or deities, but by
one’s karma. (Pg 70)
38. Cyclic existence offers opportunities for life to change and start anew. It allows the
possibility of realizing one’s aspirations and atoning for the past mistakes. (Pg 70)
39. What are the Six Sense Organs – eyes, ears, nose, tongue, body and mind. (Pg 73)
40. When one truly cultivates the six sense organs, one thus practices the right path in the
human world. (Pg 76)
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41. There are ten analogies to assist in the implicit understanding of the mind and its
appearances. The mind is described as being like a monkey, a flash of lightning, a wild deer,
a thief, an adversary, a page, a king, an ever-flowing spring, a painter, and space. (Pg 77-80)
42. To exist in this world, one needs to have a physical body, and within it, a soul – or as
Buddhism calls it, the eighth consciousness – alaya or storehouse consciousness. (Pg 81)
43. The eighth consciousness does not act independently; together with the five-sense
consciousness, the six consciousnesses and the seventh consciousness, they
collectively known as the “mind and consciousness.” (Pg 81)
44. The Eight Winds refer to praise, ridicule, defamations, honor, gain, loss, sorrow and joy – all
of which stir up emotions everyday just like gusts of wind. (Pg 84)
45. Remorse is the utmost virtue in this wrold. Remorse means to feel ashamed when one's
knowledge, aspiration, loving-kindness, and compassion are lacking. (Pg 87)
46. Loving-kindness and compassion are the heart of Buddhist teachings. (Pg 91)
47. Merit and virtue are accomplished and nurtured through aspiration. Among the many
teachings of Buddhism, an aspiring mind is the most important.
48. Buddhism likens the mind to a field or ground. We need aspiration to develop the ground of
our minds. (Pg 97)
49. In Buddhism, it is the vow to practice and cultivate in the footsteps of the Buddha that makes
a person extraordinary. (Pg 99)
50. The more magnanimous one’s mind, the greater the achievement. The firmer one’s vow, the
greater the power. (Pg 101)
51. The Six Perfections are six ways of cultivation that lead to the cessation of affliction and the
attainment of buddhahood. They are the practices that simultaneously liberate and benefit
self and others. (Pg 103)
52. In Buddhism, generosity is not only giving of material objects. It includes giving of
Dharma and fearlessness. (Pg 106)
53. Precepts are not meant to be restrictive, because when observed well true spiritual
and physical freedom will be ensured. (Pg 109)
55. Precepts can be practiced by doing good deeds; speaking good words and thinking good
thoughts in everyday life. (Pg 111)
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56. Patience should not be viewed as passively compromising nor holding in one’s anger. It is
kind and compassionate tolerance for others. Ending disputes with patience is the true
display of Dharma. (Pg 115)
57. Diligence is called Right Effort because it is appropriate and beneficial for self and others. (Pg
117)
58. Monastics strike the wooden fish during morning and evening chanting, because the eyes of a
fish never close. This is a symbolic reminder for monastics to cultivate diligently. (Pg 118)
59. The practice of meditative concentration is to subdue the mind. (Pg 121)
60. Chan is not exlcusive to Buddhism or any individual. Chan is the treasure that lies within
everyone. (Pg 121)
61. Prajna wisdom is the ability to attain inner awakening. Prajna wisdom enables freedom from
ignorance and afflictions. (Pg 125)
62. Prajna wisdom is direct realization of intrinsic empty nature and there is nothing to
be attained. (Pg 127)
63. The first five of Six Perfection are worldly Dharma practices; only by incorporating prajna
wisdom do they become transcendental Dharma practices. (Pg 127)
64. Prajna wisdom must be experienced in everyday life; once prajna wisdom deviates from daily
life, it is lost. (Pg 130)
65. Immeasurable equanimity means to relinquish discrimination and attachment, as well as
greed and fetters. (Pg 134)
66. The Four Universal Vows should not be chanted for the sake of buddhas and bodhisattvas;
they should be practiced and realized in daily life. (Pg 139)
67. Attainment in Buddhist cultivation depends on one's aspirations and the strength of one's
vows. (Pg 141)
68. The Buddha-Dharma is a vessel that delivers beings in this world. When the Buddha attained
enlightenment, he first “turned the Dharma wheel for instruction,” then “turned the Dharma
wheel for encouragement,” and lastly “turned the Dharma wheel to share his realization.”
This is known as the Three Turnings of the Dharma Wheel.
69. Four Means of Embracing means embracing all sentient beings with generosity, kind words,
altruism, and empathy. (Pg 149)
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70. Buddha’s disciples honored the Buddha with ten epithets. Venerable Master Hsing Yun
recommends us to use Buddha when referring to “the Buddha.” because the other names
have no added value in conveying the Buddha’s character and integrity. (Pg 157-159)
71. When Buddha is revered as “the honored one among two-legged beings,” the two legs means
human beings, as well as perfecting the cultivation of merit and wisdom. (Pg 161-162)
72. Amitabha Buddha means “infinite light” and “infinite life.” It represents the transcendence of
time and space and liberation of birth and death. (Pg 163)
73. The chanting of Amitabha Buddha remedies one’s deviant thoughts with right thought, then
progresses from right thought to no thought. When the mind is empty, the true attainment is
gained. (Pg 164)
74. The Buddha differs from a deity in that he cannot grant wishes, and he has no power to
punish. He teaches that we are all responsible for our own actions. (Pg 169)
75. If everyone practices harmony, society will naturally be free from conflict, and countries
will naturally be stable and prosperous. (Pg 173)
76. Spiritual cultivation does not necessarily mean making a pilgrimage to a faraway temple or
offering incense. One who seeks merit should begin by developing good affinities. (Pg176-
177)
77. Most Buddhists chant sutras and prostrate to the buddhas in the hopes of receiving the
empowerment of the buddhas and bodhisattvas. However, it is important to transform one’s
reliance from empowerment through others to self-empowerment.
78. The Avatamsaka Sutra explains everything in the universe can e categorized into Four
Dharma Realms. They are Realm of Phenomena, Realm of Principle, Realm of Non-
obstruction between Principles and Phenomena, and Realm of Non-obstruction between All
Phenomena. (Pg 181-182)
79. An essence from the Avatamsaka Sutra is that “one is not necessarily less, and neither is a
billion many.” This is parallel to “A mind that embraces the vast emptiness, and a heart
boundless as myriad worlds.” (Pg 185-187)
80. Awakening can occur on many levels. Awakening is about questions, solutions
and realization. (Pg 193)
Copyright © 2021 Buddha’s Light International Association (BLIA) 15
Section 1-2B: Crossword Puzzle
Test your knowledge of Buddhist Terminology by fill in the Blanks
(1 mark per question, solutions found at the end of this guide)
Across Down
4. The act of giving selflessly 1. What empowers us to achieve our goals
8. Ultimate goal of Buddhist practice is to 2. What Buddhists cultivate to accumulate
achieve this 3. A sense of shame and remorse
10. Highest wisdom and insight 5. An epithet of the Buddha
11. All living beings are known as ______ beings 6. A characteristic of the Buddha
12. The power to endure 7. Our deeds and their consequences
13. The awakened one 9. Bodhisattva vows known as the Four ________
14. A sense of shame to cleanse one’s 16. Defilement and worries
unwholesome karma 18. The spirit of giving others happiness: loving-________
15. The practice of mindful concentration 19. Ignorance causes continued existence in this cycle
17. Harmonious community 20. Rules and regulations established by the Buddha
21. A sense of empathy for the Sangha
24. The law of change 22. Sanskrit word for aggregate
23. The Buddha's teachings/Truth of the universe
Copyright © 2021 Buddha’s Light International Association (BLIA) 16
Section 2: Short Answers
Has Buddha-Dharma: Pure and Simple changed your understanding of Buddhism for the better?
Answer the following in no more than 100 words per question:
1. Can the truth of suffering make us stronger and less unafraid of the adversities in life?
[Topic: Suffering]
Sample Answer: Suffering is only temporary, not the sum total of life, in which joy and
happiness are found. Thus there is no need to fear suffering, for it is a positive factor of life.
Those who recoil and retreat in the face of hardship will accomplish little; only those who are
unafraid of suffering and adversity will truly succeed. ([Link].11)
2. In what ways can the teachings of impermanence help us establish a positive view and see
a better future of life?
Sample Answer: Since life is variable, as long as we continue to correct and improve our
behavior and keep striving forward, our life and future will naturally improve. For this
reason, impermanence teaches us to cherish our blessings and opportunities.
Impermanence teaches us to cherish our relationships. For this reason, we should be
grateful for impermanence. ([Link].10)
3. What are the benefits of understanding the concept of non-self?
Sample Answer: Precisely because life is not stuck with an unchangeable “self,” the future
self can be changed through the present. Hence, there are limitless values behind the true
meaning of non-self. By understanding non-self, one can eliminate selfishness and self-
benefitting acts. By understanding non-self, one can give rise to a transcendental mindset
when facing life’s problems. ([Link].13)
4. What is the message behind the following verse?
The empty nature of the Four Elements manifest in existence;
The incorporation of the Five Aggregates is not real either.
Sample Answer: The Four Elements refer to Earth, Water, Fire, and Wind. Earth supports all
beings, allows growth, and provides the necessities of life. Water is vital—life is impossible
without it. Where there is water, there is vegetation, on which animals depend for survival.
Fire is found in sunlight and warmth, allowing the survival and maturation of all things in this
world. Wind refers to air, a breath of it being the difference between life and death. Harmony
of the Four Elements is what allows one to be robust and healthy, so that life can be lived
meaningfully. Therefore, it can be said that the Four Elements are both emptiness and
existence.
. Copyright © 2021 Buddha’s Light International Association (BLIA) 17
The Five Aggregates of form, feeling, perception, mental formations, and consciousness are the
five aspects that constitute the self, body, and mind. This means that a person’s existence arises
from the combination of causes and conditions; no one is an independent entity. Since existence
comes from causes and conditions, it is inherently empty in nature. ([Link].12)
5. Should we lose hope when having done wholesome deeds but still experience bad things
in life?
Sample Answer: Even though one may yield bad karmic results after committing wholesome
deeds, worry not, for this is like repaying debts. Once the debts are cleared, effects from
wholesome deeds will return like money earned. Therefore, people who commit wholesome
deeds must have a correct understanding of karmic rewards and retributions. Do not believe
in hearsays. Do not misunderstand or blame the workings of cause and effect. That would be
ignorance indeed! ([Link].17)
6. It is said that by taking refuge in the Triple Gem, we find our true home. What is that
home to you?
Sample Answer: Taking refuge in the Triple Gem is not only about recognizing a master but
to have faith in oneself and to take refuge in one’s intrinsic nature. It is to practice self-
discipline and self-respect through following the Buddha’s teachings on basic human
morality and to uphold fundamental values of ethics. ([Link].5)
7. What is the essence of precepts?
Sample Answer: The essence of precepts is to not infringe upon others. By doing so, one’s
Three Karmas—physical, verbal, and mental karma—can be purified. Therefore, precepts are
the foundation of all wholesome practices. Upholding the Five Precepts enhances one’s faith
and wisdom, gives rise to merit, and strengthens one’s practice. This strength prevents
unwholesome conduct and wrongdoing from arising. One will also be respected by others
and coexist in harmony with all. ([Link].6)
8. Making vows helps us self-improve and expand our will-power. Which of the buddhas' or
bodhisattvas' vows have inspired you to emulate or follow their steps?
Sample Answer: All buddhas of the past had attained buddhahood by making vows. For
example, Amitabha Buddha’s forty-eight great vows helped accomplish the Western Pure
Land of Ultimate Bliss. Sakyamuni Buddha made five hundred great vows that led to the
attainment of buddhahood. To alleviate the suffering of all beings, Medicine Buddha made
twelve great vows that realized the Pure Land of Lapis Lazuli.
Copyright © 2021 Buddha’s Light International Association (BLIA) 18
If Buddhist practitioners can uphold the Four Immeasurables—loving-kindness, compassion,
joy, and equanimity, not only will one’s merit and wisdom increase, afflictions will also be
eliminated, for these are the four secrets to success in the journey of life. ([Link].35 & 36)
9. What is prajna wisdom? How does it help us and others?
Sample Answer: With prajna wisdom, a bodhisattva joyfully gives without attaching to the
notion of generosity; upholds the precepts without attaching to its form; is patient without
attaching to the notion of self; is diligent without giving rise to arrogance; and practices
meditation without attaching to samadhi. ([Link].33)
10. Why do Buddhists liken merit to a field? What are some ways for us to cultivate our field
of merit?
Sample Answer: Buddhism often teaches the dual cultivation of merit and wisdom, that is,
to emphasize both understanding and practice. “Understanding” refers to studying the
teachings and history of the different Buddhist schools and sects. “Practice” refers to
spiritual cultivation, such as chanting the Buddha’s name, meditation, and prostrating to the
Buddha. By cultivating merit and wisdom through understanding and practice, one nourishes
the mind by planting seeds in one’s field of merit. ([Link].45)
11. How does the Four Means of Embracing help us improve interpersonal relationships?
Sample Answer: Cooperation and coexistence in interpersonal relationships depend on
shared affinities and ideals. When dealing with people and situations, one is only accepted
by others through touching their hearts, bringing them joy, benefiting them, and giving them
a chance to shine. The Four Means of Embracing help bring people closer together through
loving-kindness, compassion, and skillful means. It is a wondrous Dharma that allows one to
improve interpersonal relationships, and provides a guideline on managing oneself and
dealing with others. ([Link].38)
12. Is Chan and Meditative Concentration applicable in our daily life?
Sample Answer: How can Chan be practiced in daily life? Focus and concentrate on one
thing at a time, focus fully on each task at hand, and be kind to others. One day, awakening
can be achieved. Chan practitioners must extract their inner spirit of Chan. A life lived in
Chan will be at peace, ease, and harmony with everything. ([Link].32)
Copyright © 2021 Buddha’s Light International Association (BLIA) 19
13. In life, who can empower us to help us achieve our goals and attainments? Which is the
most important one to us?
Sample Answer: Sentient beings, who may be timid in nature and lacking in strength, rely on
faith as well as empowerment through the strength, thoughts, compassion, and spirit of
others. When one prostrates to and has faith in the buddhas and bodhisattvas, one is guided
and empowered by them. The power of the buddhas and bodhisattvas helps calm one’s
body and mind, strengthens one’s faith and energy, and develops one’s wisdom and ability to
resolve difficulties. Moreover, it is important to transform one’s reliance from empowerment
through others to self-empowerment. Faith, loving-kindness, compassion, wisdom, patience,
and cultivation are all ways of self-empowerment. (Vol. 1 Ch.46)
14. In order to find liberation from rebirth and suffering, why is it more important to rely on
the self than to rely on the Buddha's blessings?
Sample Answer: The Buddha never asked people to conform to him, nor follow him or
emulate him. Instead, he taught people to rediscover their original intrinsic nature that is
free and true. The Buddha taught people to “rely on the self” by taking refuge in oneself, by
trusting, improving, and transcending oneself. This is the heartfelt intention of the Buddha.
Furthermore, the Buddha believed that one must rely on the Dharma to attain buddhahood.
It is because of the Dharma that there is the Buddha and the Sangha. As the saying goes,
“the offering of Dharma excels all forms of offering.” Even the Buddha relied on the Dharma
for his cultivation. ([Link].51)
15. Does dedicating one's merits to others makes one any less in virtue and benefits?
Sample Answer: The practice of dedicating one’s merit can always be cultivated in daily life.
Even the mere thought of goodwill and the smallest good deed can be dedicated. By doing
what one’s abilities allow and dedicating the merit towards others, a tiny drop of water can
become a mighty ocean and the weakest candle flare can illuminate a room. Dedicating
one’s merits is an act of selfless giving. If practiced by all, it will surely lead to a harmonious
and joyful human world. ([Link].52)
Copyright © 2021 Buddha’s Light International Association (BLIA) 20
Reading Reference:
Access Buddha-Dharma: Pure and Simple Vol. 1 here:
PDF: Buddha-Dharma: Pure And Simple - FoGuangPedia
SECTION 1-2B - CROSSWORD PUZZLE SOLUTIONS
Don’t know the answers? Keep at It!
This is how wisdom can grow.
-- END OF STUDY GUIDE --
Copyright © 2021 Buddha’s Light International Association (BLIA)