Self-Correction: Why "Going to Practice" Is Not Simply "Going to Fix"

Venerable Thich Chan Quang explains the character for "practice" (tu), tracing its literal meaning of "repairing" through three levels of spiritual cultivation: observing precepts, chanting sutras, and meditative concentration. He also highlights the practitioner's vital role as a bridge between the Buddha and sentient beings.

One time, while visiting the mountain, a young teacher—Venerable Thich Chan Quang himself—was sitting around the Abbot. Suddenly, the Abbot asked, "What is practice?" Everyone fell silent. The teacher recalled that moment with clarity, noting how the Abbot smiled gently. From that instant, the concept of "practice" became a profound and multi-layered topic within Buddhism.

## The Many Meanings of "Practice": From Repairing Cars to Healing the Mind

According to Venerable Chan Quang, the Chinese character for "practice" originally means "to repair." This can refer to replacing a small part, which is minor repair; making moderate adjustments, which is medium repair; or overhauling the entire engine, which is major repair. Regular maintenance is also considered a form of repair. From this mechanical context, the term evolved to describe repairing the soul and transforming karmic consciousness. However, "going to practice" is not simply "going to fix" in a literal sense. If someone asks what it means to be a good practitioner, we cannot translate it as being "good at fixing." The teacher emphasized that the word carries deep nuance beyond mere correction.

The character for practice in classical texts first signifies repair. To practice is indeed to mend. For instance, when a car enters a garage for service, people speak of minor, medium, or major repairs. When machinery requires regular upkeep, it is called maintenance. The word has many meanings, not just one.

## Going to Practice: Renouncing the World, But Not So Simply

In everyday language, "going to practice" means abandoning secular life to become a religious monastic. Yet, this definition does not apply universally. The teacher pointed out that in Protestantism, pastors may have wives and children. In Islam, clerics are expected to marry and may even have up to four wives. Therefore, the phrase holds different meanings across traditions. In Buddhism, however, this definition is most complete because those who ordain truly leave their families to live a life of renunciation. The teacher defined it clearly: going to practice means leaving worldly life to become a monk or nun of a specific religion.

Nevertheless, due to deep familial bonds, practitioners still maintain some connections. The teacher advised keeping these ties thin and delicate. If one remains deeply attached, the true meaning of renunciation is lost.

## What Is Spiritual Cultivation? Three Essential Levels

According to the teacher, "spiritual cultivation" is not merely "the work of fixing the mind," as many assume. It encompasses the entire lifestyle aligned with moral principles for a monastic. He outlined three primary practices and one secondary duty. The three main practices are observing precepts, chanting sutras, and training the spirit.

First, observing precepts means refraining from worldly pleasures and avoiding evil actions. This serves as the initial embankment protecting the practitioner. Second, chanting sutras and praying involves kneeling before the Buddha’s altar, bowing, and practicing repentance. This method fosters communion with the Buddha, allowing his nature to permeate the heart. Third, spiritual training includes meditative concentration, reciting the Buddha’s name, and holding mantras. This is the pinnacle of cultivation, where wisdom-life is nourished.

The teacher explained thoroughly: observing precepts has two aspects. The first is not enjoying worldly pleasures. The second is not violating moral laws against evil.

He also shared that in ancient times, the Buddha did not permit monks to watch dances or performances. This was because the beauty of the female body often stirred desire and lust. Today, even though art may be refined, practitioners must remain cautious so they are not pulled away by sensual cravings.

Regarding chanting, the teacher stated: if a practitioner lacks moments of kneeling before the Buddha’s altar, bowing with sincere devotion, then there is no communion with the Buddha. Turning one’s back on the Buddha causes merit to diminish gradually.

Spiritual training is the highest peak, the place where humans transform their body and mind from ordinary beings into holy ones.

## The Role of the Monastic: Cultivating Oneself and Bridging Worlds

Beyond perfecting themselves, monastics have an important mission: serving as a bridge between the divine and believers. In Buddhism, this means connecting the Buddha with his followers. The teacher warned against two extreme attitudes.

Some monastics focus solely on their own practice while neglecting laypeople. They fail to spread the Dharma or help sentient beings. Others spend all their time performing funeral rites and ceremonies, forgetting to cultivate their own minds. These individuals become mere ritualists, lacking the virtue necessary to serve as intermediaries.

The teacher said: the first duty is to perfect oneself to possess true virtue. The second duty is to stand as a mediator between the sacred and human beings. Understanding both roles makes a monastic truly authentic. Focusing on only one side leads to imbalance.

## Difficult and Exhausting: The Path Beyond Human Limitations

The teacher admitted that practice is both exhausting and difficult. It is exhausting because of the service required for others and meeting the spiritual needs of Buddhists. It is difficult because of the internal battle against greed, hatred and delusion, selfishness, and jealousy. Yet, why continue? Because practitioners believe that overcoming these challenges elevates human value to a holy level. The teacher reflected: I believe that when we surpass the exhaustion, difficulty, suffering, and loss, the result is a sublime morality. It brings a spirit of liberation, enlightenment, clarity, and boundless value.

This faith helps practitioners willingly enter the life of a "self-repairer"—fixing themselves and helping to heal the world.

Each of us is also a self-repairer. We do not need to ordain to begin. We can correct our bad habits, heal our hearts, and improve our way of living. Let us start today, beginning with the smallest steps. As the teacher taught: "Practice is repair, and repair is a ceaseless journey toward becoming more complete."