Master Sheng Yen’s impact can be seen most clearly in how he gave Chan Buddhism a firm institutional and educational foundation in Taiwan. Through the establishment of Dharma Drum Mountain and its network of monasteries and meditation centers, Chan practice was no longer confined to scattered monastic settings but took shape as an organized, nationwide movement. Systematic training programs for both monastics and laypeople, including structured meditation retreats and curricula, allowed Chan to be transmitted in a coherent, reproducible way. This institutional base placed Chan alongside other major Taiwanese Buddhist organizations and made it a visible force in the religious landscape.

Equally significant was his effort to modernize and systematize Chan while remaining faithful to its core methods. By presenting traditional practices such as silent illumination and hua-tou within clear, methodical frameworks, he rendered them accessible to educated urban practitioners and those with family and professional responsibilities. His teachings framed meditation as a practical discipline that could support mental stability, ethical awareness, and everyday well-being, rather than as an esoteric pursuit reserved for specialists. In this way, Chan became a living path integrated with modern life rather than a relic of the past.

Education and scholarship formed another pillar of his influence. Drawing on his academic training, he founded institutions such as Dharma Drum Buddhist College and later the Dharma Drum Institute of Liberal Arts, where rigorous study of Buddhist texts was combined with contemplative practice. These schools trained a new generation of monastics and lay scholars, strengthening the intellectual credibility of Chan and embedding it within Taiwan’s broader academic culture. The emphasis on both study and practice helped ensure that Chan would not be reduced to mere technique, but would retain doctrinal depth and historical awareness.

His extensive use of media and publishing further broadened the reach of Chan. Through television, radio, magazines, and a large body of written works, he articulated Chan teachings in clear, rational language that resonated with contemporary audiences. These writings and talks became standard references for many Chinese-speaking practitioners, shaping how Chan was understood and practiced far beyond monastery walls. At the same time, his stress on ethical conduct, social harmony, and environmental concern showed Chan as a tradition deeply engaged with the welfare of society, not withdrawn from it.

Finally, his international teaching activity created a feedback loop that elevated Taiwan’s role in the global Buddhist world. By establishing centers and leading retreats in places such as North America and Europe, he connected Taiwanese Chan with a wider audience and trained disciples who continued to transmit these teachings abroad. This global presence reflected back on Taiwan, presenting it as a vital center of living Chan practice. Through these intertwined efforts—institutional, educational, practical, and international—Master Sheng Yen helped transform Chan in Taiwan from a relatively marginal monastic tradition into a mainstream spiritual path embraced by large numbers of practitioners.