Reflections:

Resolute Intentions - Karmic Acts of Goodness

The lecture was timely, leaving me with various thoughts. Venerable Master Hsing Yun guided us with the Three Acts of Goodness throughout his life, which I thought resonated with the topic discussed. Practicing that takes a lot of effort, as it does not come naturally. Despite the challenges, these practices are essential, as we communicate with others, deal with various situations, and even manage our emotions. We never know how much we may affect others through our actions, speech, and thoughts. I felt very supported by Professor Lancaster's response on building rapport with students through their unique talents and experiences.

Here are some of the quotes from the lecture that I found useful:

1. Causing their roots of goodness to shine brightly, just as when one engages in the refinement of gold

   I believe we all have the roots of goodness within us. A bodhisattva who resolves to liberate sentient beings sees everyone in that way. Personally, it is a matter of mindset whether we are willing to see everyone that way. It takes determination to cultivate and develop these roots of goodness.

2. The roots of goodness of this bodhisattva so increase in their brightness that they become able to illuminate beings’ afflictions. Having illuminated them, they then recede

   I wholeheartedly agree with Professor Lancaster's understanding of dealing with afflictions. The word "recede" made me ponder on my daily spiritual cultivation. In my younger years, I couldn't understand why I acted in certain ways that the people around me could not accept. Through constant reflection, I gradually cultivated the good and let go of the bad. My afflictions have receded. Having experienced this myself, I believe I can now help others in time to come.

3. The defeat of the maras through the proclamation of the Dharma is the sound of thunder

   The power of Mara often pulls me back at times when I feel like giving up and taking the easier path. However, "the sound of thunder" was louder, and motivated me to see difficult people and different issues as opportunities to learn and grow.

or, in addition

2. Reflection (50-80 words)

2. First name, surname (Country/Region) [E.g. Kit Brian Valderrama (Philippines)]

3. List your questions, and reflection(if any)

4. Keep background as white

Resolute Intentions Acts of Goodness

The class last Friday to me was very illuminating especially since it touched on the Three Acts of Goodness (TAG). Ever since I have been acquainted with the teachings of Ven. Master Hsing Yun, TAG has always been his platform—do good deeds, speak good words, and think good thoughts.

First, I find TAG in itself very potent and can actually cut across all the jargon we may find in Buddhism, it is very effective in spreading goodness, which is what Humanistic Buddhism is all about. Simply, do good deeds, speak good words, and think good thoughts... But the scholar in me would like to probe deeper and trace a connection between TAG and the sutras. And this is where I found the discussion of Dr. Lancaster remarkable. He emphasized that Buddhist goodness, is not just random acts of doing good, like, helping others cross the street, picking up trash, or being polite…. Rather, Dr. Lancaster claims that, “the acts of goodness that is being focused here is something that people develop through wisdom and deep skillful means to make use of that wisdom.” So, TAG does not just involve the trimmings like icing on the cake or mere niceties, but, it is in fact very difficult and a process that is very complex that needs a lot of strength (virya) in order to reach its full potential. And this is the second thing I would like to highlight from Dr. Lancatser’s lecture, the mention of Virya a Sanskrit term that comes from the root word vir which means to be powerful. It can also mean zeal. Virya also happens to be one of the six virtues or Paramitas of Buddhism. Indeed, we need a lot of strength and energy to spring from the root of goodness, to be able to just continue with these acts of goodness and translate it to upaya or skillful means. Virya, being one of the virtues of the Bodhisattva, reminds us of what the virtues stand for. It is the habitual doing of the good that makes one virtuous!

In conclusion, I found the lecture on Resolute Intention acts of goodness very helpful. On the one hand, it enables us to do random acts of goodness to our neighbor and even to ourselves. On the other hand, it makes us examine our random acts of goodness and make us become more aware of what else we can do and be more conscious of the root of this goodness. I believe it is when we rise above random acts of goodness and become more aware of virya and upaya as the driving force that fuels our acts of goodness do we become more in tune with the compassionate heart of the Buddha.

As for my question/s:

Hello Dr. Lancaster, thank you for always taking the time to help us study ancient wisdom and making it relevant in our current situations...Here are some of my thoughts and questions....

When you say that acquiring perfection takes strength, vigor or Virya...is it really attainable in view of the first noble truth of dukkha?

And alongside this query, how is Buddhist goodness limitless given there is always suffering in the world?

I mean, obviously there is more avenue to rise to the occasion and be good given the suffering that abounds.... but this concept of limitless goodness, isn't it that suffering instead is that which seems to be limitless? We see that there is corruption, there is decay, there is sickness ... And so faced by this, is it goodness that is limitless or is it the corruption that seems to be limitless?

How much strength, vigor, cultivation is needed to attain this Buddhist goodness?

In your lecture u also said that the moment we feel tired or when we say we've had enough and cant give anymore, we are coming from our own limitations and not tuned in to the limitless acts of goodness....

But how does this thought actually translate into practice given our volatile circumstances?

Reflection:

When many people first hear about the Three Acts of Goodness from Ven. Master Hsingyun—"Do Good Deeds, Speak Good Words, Think Good Thoughts"—they might think it’s just common sense in modern society. However, if you reflect deeply, you’ll realize that it's not easy for everyone to practice this at all times. We are fortunate to be guided on how to integrate these principles into daily life as part of the path to achieving the ultimate goal of humanistic living.

I’d like to return to the example of a crying child, a teddy bear, and a savings account.

As a child grows, they learn the rules of adult behavior. For instance, when a child cries for a teddy bear, they might actually be seeking attention from their parents rather than the toy itself. However, parents often continue buying different teddy bears for their child, thinking it will satisfy them.

But over time, the child’s needs evolve, and the teddy bear is no longer what they truly desire.

Practicing the Three Acts of Goodness requires action, experience, wisdom, passion, and compassion.

Question:

If someone were to ask you, Professor, how the Act of Goodness in Buddhism differs from similar teachings in other religions, how would you respond?

Reflection:

The "Golden Rule" proclaimed by Jesus Christ - "Do unto others as you would have them do unto you." - Matthew 7:12

The "Silver Rule" of Confucius labeled by someone-" Do not do unto others what you do not want others to do unto you."- Analects

Buddhism: “Hurt not others in ways that you yourself would find hurtful.”— Udanavarga 5:18 .

Hinduism says, “One should never do that to another which one regards as injurious to one's own self” (Anusasana Parva 113:8).

The size of a shoe that fits you perfectly doesn't mean that it fits everybody. If trying to fit forcefully and indiscriminately to everybody is similar to the practice of the pathway to hell as mentioned by Bro. Steven. Golden rule or silver rule doesn't matter, most importantly, do not violate others which is more universal. The goodness practice of a Bodhisattva will not look threatening if accompany with wisdom and skillful means.

It is said that the diversifolious poplar tree in the Daklamakan desert of China can live for one thousand years, falls in the second thousand years and decay in the third thousand years. The secret to its resilience is its interconnected root system. The roots of the poplar tree are extensive, extremely long, and interconnect with other trees. Due to this interdependence and interconnectedness, the stronger poplar tree will nourish the smaller and weaker trees and vice versa. This is analogous to the root of goodness of the waterfall connected to the great ocean of sublime goodness as portrayed in the lecture of Professor Lancaster.

What struck me like a lightning bolt was when you mentioned how proud you are of your son for choosing a less prestigious teaching position in high school, even after obtaining a PhD. To me, this represents a different interpretation of goodness. It contrasts sharply with my experience in academia, particularly in the biomedical field, where little emphasis is placed on teaching. The primary focus for professor promotions is on paper publications; it's an open "secret" that publications are all that truly matter.

When publications are prioritized, the drive to produce papers often shifts away from genuine discovery. I find it challenging to answer whether I am doing this work to publish or because I believe it can contribute to science. This is especially difficult in early-stage biomedicine research—it's like walking in darkness, unsure if my work can truly translate into therapeutics. Each year, we see paper retractions due to data manipulation and PG student withdrawals from poor supervisory practices.

I’m not sure if it's accurate to describe this phenomenon as utilitarianism, but I do know that this isn’t what dharma teaches. I struggle to answer these questions and often feel inadequate as a scientist, doubting my potential to solve complex issues or develop solutions for cures.

These are some of the reasons I am determined to leave academia and work for pharmaceutical industry next year upon graduation. I hope to take a step closer to contributing to cures.

Sometimes, it is incredibly challenging to act goodness. For example, for a doctor, adequate professional experience is essential, and I often find myself battling feelings of imposter syndrome and inadequacy.

How do I reach the great city of fearlessness and security and feeling capable and confident? It is, perhaps, a question that I can only find answers in my own practice.

Reflections

“Be kind whenever possible, and it is always possible.”

I think this is not only a good starting point, it can be a lifelong motto to guard us along our way while we walk the walk towards liberation. I find that is especially useful when I am volunteering at community services, wherever I am. I think while we work on this, one upaya is to acquire a skill to turn a deaf ear to non-constructive words, or turn a blind eye to non- constructive actions.

This lecture gives me a lot of ohms to move on — I learn to do what I can do, and put the personal value judgement aside. If this is aligned with the objectives and the direction of the temple, I just need to minimize the sense of personal feeling towards someone or something but focus on completing the tasks, and move on in a united path with a common goal.

This lecture somehow reminds me of the teaching by Ven Master Hsing Yun:

We can lose everything, except the loving kindness and compassion.

Acts of Goodness is limitless.

Professor Lew reminds us stating that:

1. These are found in two bhumis — 2nd and 9th: this teaches me that regardless of phases and spheres, one can learn, do and expected to keep on keeping on with the acts of goodness.

2. Roots and Branches are same — upwards, downwards, sideways: this teaches me that acts of goodness — roots and recipients — can be had in all directions including inwards to myself.

These are good visualisations for me of the unlimited pathways, sources, and attainments for both roots and recipients of one’s acts of goodness.

Skilful. This part teaches me to see beyond myself too. Sometimes, we think we are being helpful where we are not actually welcome. Yet. However, I also am reminded that we in actuality have much to be grateful for when opportunities for us to do acts of goodness arise. Without the recipient, our intent remains in-actionable.

On the conundrum that Brother Steven raised of, “The path to hell is paved with good intentions,” it is when we fail to recall and act upon our good intentions. This is why we are also learning that we need to always go back to what is our original intent and act upon this. It is the failure to follow through consistently that may lead us to hell. However, when we opt to consistently act upon those good intentions, then even the itty bitty steps we execute will also move us itty bitty steps away from hell. I would take it farther that even when we do what we believe to be all acts of goodness, hell is not necessarily out of the scenario till we find ourselves there. Does it matter by now to us bodhisattvas? I am not saying I can be as noble as Ksitigarbha but should hell continue to figure in our energy spend? When we choose to act for good, do we still need to consider anything else but the acts of goodness?

I enjoy clouds. Professor Lew discussing on dense clouds got me reviewing elementary science. All acts of goodness may seem so small for most of us striving bodhisattvas that we see our efforts as invisible as vapours. Cloud formation begins exactly as vapours and takes the right conditions to condense and come together as the clouds we see. Does it not lift your morale to know that nothing is ever inconsequential in our cultivation?

Question:

I am still a bit confused as to the term conatics. I can only find conative and conation when I searched. Conation is defined as,” in the philosophy of mind and in psychology, conation is the ability to apply intellectual energy to a task to achieve its completion or reach a solution.” Is Conatics referring to all our sense organs/faculties or just the mental faculty that wills the rest of our physical body to move towards the execution of intent?

Reflection:

The first time I encountered the Three Acts of Goodness, I arrogantly thought, “Is that all there is to it?” However, over the years of volunteering at Fo Guang Shan, I’ve come to realise how profound and nuanced it truly is, much like what Professor mentioned in class. In my understanding, practising the Acts of Goodness involves offering what others genuinely need rather than imposing what I think they would need. This requires both wisdom and skilful means, ensuring we do not cause offence or misunderstandings. Such wisdom and skill come from our own experiences, from knowing how to navigate similar situations that happened to us, which fosters empathy when others face the same struggles.

Thus, the foundation of Acts of Goodness lies in clear self-awareness—understanding where I am, what I can offer, and how I can extend that help. With the ultimate goal of cultivating boundless goodness, alongside a firm belief in our capability, we nurture the roots of goodness within us over time, without burning out.

I hope I’ve understood the TAG practice correctly. Thank you, Professor, for emphasising the word "capable" in class. Immersing ourselves in the study of sutras and the vast sea of Buddhist teachings is indeed a challenging journey, but we are fortunate to have your guidance and support, which provides us with exactly what we need. I also hope, in some small way, that we are able to offer you what you need. : D

Professor started with the Dalai Lama’s statement, "Be kind whenever possible. It is always possible", which highlights the importance of kindness as an act of goodness, as well as its feasibility in all situations. However, what impressed me more is the comments the Professor made later how to give. If you give a baby a savings account, instead of his Teddy bear, you are for sure upsetting him. Good roots are free of self-nature. When practicing giving, we should give what is appropriate and needed by others, not what you think they are going to need. It is a great statement, an example of Upāya, or expedient means. We shall try to find ways to implement it in our daily life.

Question:

It is more difficult to care for an elder than for a child. Take the example of my father, who is 84 and has difficulty moving around. I could not seem to help him with his Smartphone Addiction and worried about his health condition. Professor said that we should give what is appropriate and needed, not what you think is going to be needed by others. I realized that the addiction comes from a subconscious seeking of freedom while the mobility of the body is reduced. He will say "You are right” yet would not take my advice. I wonder if the 91-year-old bodhisattva Lancaster with ocean-like wisdom can give advice to an 84-year old non-Buddhist and his daughter.

2. Kiat Nee, Kho (Australia/Perth)

3. Reflection:

As a pharmacist, I witness the social and mental health struggles around me, leaving me feeling helpless sometimes. Reflecting on the sutra and sharing from Prof. Lancaster, I realise that acting with kindness and goodness, even in the smallest ways, is a challenge worth embracing. The "mara" that whispers discouragement must be silenced by the thunder of the Dharma, reminding me that I can still do good, think good, and speak good, in all situations. It's through persistent acts of compassion that we bring healing, not just medicine, to others.

4. Questions:

As a pharmacist, I often encounter patients who are struggling with emotional and mental health issues, and I feel limited in my ability to truly help them. Based on your lecture, you spoke about the challenge of 'defeating the mara' and doing acts of goodness without imposing on others. How can I apply this principle in my practice? Specifically, how can I bring acts of goodness into my patient interactions, offering them care and compassion, without them feeling overstepped? How do I maintain patience and compassion when they are quite often unwilling to accept change, yet still ensure they feel supported and cared for.

Question：

How can we ensure that our well-meaning attempts do not inadvertently cause more harm? Offering a teddy bear to a crying child is an appropriate solution, but when it comes to comforting a crying adult, identifying the appropriate 'teddy bear' can be quite challenging. It's possible that the adult in distress may not wish to discuss their sorrowful matters.

Reflection 

1. While acts of kindness may appear easily-performed, they often encompass complex interpersonal dynamics and potential unintended consequences.

 Consider, for instance, it’s a simple act to provide directions to a stranger or pick up a peel of banana on the street in order to remove a potential hazard from a public space. However, not all the well-intentioned actions will surely yield positive outcomes. If they fail to adequately address the recipient's specific needs, discomfort or lower self-esteem may be incurred. Hence, any act of kindness has to be given appropriately. Then how to reach this goal?

The appropriateness in acts of kindness necessitates a combination of wisdom and skillful means, attributes that are cultivated through experience, empathy, and compassion. To enhance the effectiveness of altruistic behaviors, practitioners should integrate other resolute intentions, such as to be gentle, capable, genuine, harmonious and unattached to oneself with them. As Dr. Lancaster has taught us, approaching others with an air of superiority or presumed expertise may automatically turn them away from us, summoning mara to come. Hence, it’s crucial to keep it in mind not to impose our own thought of the good acts upon others, and instead remain attuned to their individual circumstances and preferences.

 2.Keeping on acting goodness, no matter how small it is, to increase our strength, confidence and accumulate virtues and merits.

An act of goodness has no limitations.Small as it is at the beginning, it may become powerful if we keep on doing it day by day. As is seen in daily life that, Sometimes an encouraging word plus a smile from a teacher may sweep away the worry or anxiety, bringing about ease and hope for a pupil. The same goes from us ordinary person to another. When the acts of kindness accumulate to a large extent, in the process of servicing others, we become more and more aware of how to deal with the troubles, sufferings, and problems, expedient means will come to our minds subconsciously, by then our wisdom will have developed for us to carry out the Buddhist teachings without obstacles. Progress steadily along this path of cultivation, and in the end, we’ll be able to reach the Stage of Sublime Goodness- the stage preceding ultimate enlightenment.

Question： In section 9 of this chapter on“Bodhisattva’s practice of means of Attraction and Paramitas (P.129)”, it is said “...among the ten paramitas, he has become especially supreme in the practice of moral-virtue paramita. In this, it has not been the case that he fails to cultivate and accumulate proficiency in other paramitas, rather he simply accords with the growth in them that corresponds to his level of practice on this ground.”  

Does the boldface parts mean that, he also cultivates or practices other paramitas based on his own level on this ground besides the moral-virtue one?

If so, why has he chosen to become supreme in the practise of moral-virtue paramita?

Reflection:

In this lecture, Prof. Lancaster explains to us goodness. I have learned that the development of goodness needs the root of goodness and the soil of goodness—the appreciation of goodness.

I have also learned from Ven. XinDing’s explanation on The Diamond Sutra that leading one to nirvana is goodness. This “nirvana” can mean no birth no death, and no coming no going. I decide to practice such goodness in my daily life.

 Thanks for the lectures on Acts of Goodnesses

Question(s)

1.     How we can handle a student who is creating noise or moving around when we are having our meditation in class? We did talk to the students about this matter a few times but this happens repeatly.

2.     What should we do when someone always turns his back to you when you want to speak to him or showing an unhappy face to you whenever you meet him?

Reflection:

I believe the roots of goodness stem from understanding—understanding both dharma and the people or situations we encounter. Understanding dharma provides the wisdom necessary to cultivate goodness, while understanding people and situations highlights the importance of applying upaya (skillful means).

For me, acts of goodness are like taking a spiritual shower—washing away the greed, hatred, ignorance, arrogance and doubt that stain the mind. It’s not merely about helping others; it’s a practice that ultimately purifies and benefits myself as well. At first, it may feel burdensome, like an unwanted chore, especially if the habit is not yet ingrained. However, once it becomes part of your daily routine, it is not only enjoyable but indispensable, much like personal hygiene.

You can also use the concept of the "spiritual shower" to examine the purity of your intentions in doing good deeds—whether your actions have truly rinsed away greed, hatred, ignorance, arrogance and doubt from your mind. For example, if you are imposing what you believe is good on others while ignoring their true feeling and needs, you are cultivating hatred, ignorance and arrogance rather than cleansing them.

As for the road rage, after years of studying and experimenting with managing it, I’ve gained some valuable insights. Initially, I adopted the method of Venerable Zhisheng, offering excuses for other drivers' behaviors. This worked immediately, helping me to control my emotions. However, over time, I grew tired of making excuses for every instance of bad driving and sought a more permanent solution. I realized the source of my frustration was a deeply ingrained belief that traffic rules are a symbol of justice, and seeing them broken without doing anything felt like it is my fault.

Therefore, rather than abandoning these rules, I added a new one of my own: I must always let others go first. This shift in mindset changed everything. Not only did the behaviors of others cease to bother me, but, surprisingly, many drivers acknowledged my kindness with gratitude, regret, or surprise. Regardless of their reactions, I came to understand that harboring anger—even when I was justified—was the least effective way to solve the problem and benefits no one.

Q1. What will Bodhisattva think when he teach someone that has doubt in him? (eg. SB doesn't believe bodhisattva can help them.)

Thank you, Dr Lancaster for giving such wonderful insights regarding Act of Goodness.

My Questions are

1)     How do we define what is “Good” for others. And how can we practice doing good without sounding like we are standing on a moral high ground. To assists others in a way they can accept without feeling that we are "assisting" them. I can recall in my younger years, every time someone tells me “I’m doing this for you own good” It will be an experience I won’t enjoy.

2)     Any guiding principle when we are doing “good”. Example during my last trip to India, we might think that giving money to the poor kids is a “good act” But the reality is if we continue to give money to the kids, they will think that begging is a easier way to make a living as compared to honest work and studying.  So how can we elevate our mindfulness to ensure what we do is really beneficial to the people we help?

Reflection

In daily life, we communicate with people every day. Language is the most frequently used form of expression. We can be happy all day with a compliment, or sad for a bad one. But sometimes we don't mean to hurt others by our words,we just use the wrong words. There are also sometimes we can't find the right words to comfort someone, so speak good words needs practice. We should cultivate our wisdom to speak good.