1. Title [E.g. Assignment - Due March 12]

2. Name (Country/Region)

3. Reflection/Question

1. Introduction of the Ten Bhumis ...

2. ...

3. ...

The bodhisattva contemplates the karmic effects of both good and bad deeds, realizing they lead to higher rebirths or the suffering realms. Seeing the suffering of all beings wandering in cyclic existence, the bodhisattva resolves to free them from their afflictions.

With stainless morality and concentration, the bodhisattva is able to observe countless buddhas and make vast offerings to them. Like refining gold through fire, the bodhisattva purifies all negativities and obscurations from their mainstream.

Adapting skillfully to each being's Karma and needs, the bodhisattva attracts them to the dharma through compassionate means. Fully dedicating themselves to the welfare of all, the bodhisattva leaves home to pursue the path with unbending focus and diligence, knowing this will benefit endless sentient beings.

In concluding, Vajragarbha praises this level's bodhisattva for their mindfulness, vow to serve others, and the positive consequences of renouncing the household life to fully cultivate liberation. He delivers summarizing verses to highlight the teachings' most important points.

Thank you Dr Lancaster for giving us an insight to your experiences and how you applied the Buddhist teachings in those difficult times. It's not easy to bare your soul to so many strangers, really appreciate you for sharing.

I really enjoyed your explanation on the 10 Bhumis. It showed me how I can apply it to my own practice,compassion and Wisdom are the 2 main ingredients. Compassion is a difficult ingredient to attain, will try to work on it.

I like this verse very much :

“We need to be irreversible in our compassion for others!”

By the way, you said you felt like forever 24, I am just 1 point behind you, I always felt like forever 25!

Thank you again for the beautiful lecture!

First and foremost, I wish to extend my sincere gratitude and utmost respect to Professor Lancaster for his complete honesty and truthfulness towards us.

During the second session, while discussing the concept of the third Bhumi, Professor drew upon his own personal experiences of facing the inevitability of aging to illustrate our struggles with self-acceptance.This sense of inadequacy often drives us to engage in foolish behavior. This kind of self-perception, influenced by societal norms and values, presents formidable challenges as we strive to seek the truth about ourselves and the world around us. I have come to realize that my mind, both consciously and unconsciously, has been prone to self-deception and distortion of facts in an attempt to protect my own feelings. By persisting in such self-deception, we could be remain entrapped in our fabricated illusions one life after another, preventing us from attaining true enlightenment.

 Drawing from my own experiences, I wish to offer a gentle reminder to those who perceive this journey as easy: Never expecting it as easy journey. While getting the information on Ten Bhumis might seem straightforward, fully digest the information and put into action are undoubtedly challenging. As mentioned by the professor, compassion requires profound insight to practice correctly. If understanding and practice come easily to you, it likely indicates that real challenges have yet to be confronted. As individuals deeply entwined with our egos, the journey to the first stage can be extremely painful and  incredibly arduous and disheartening. However, upon the first taste of the profound sweetness of Dharma and enlightenment, its allure surpasses any worldly pleasure. One becomes willing to give up everything without hesitation or struggle, embracing all sufferings, solely to savor another taste of the sweetness of Dharma and enlightenment.

Question:

How can individuals who struggle to accept their true selves overcome the influence of societal norms and values to cultivate the courage needed for self-acceptance? What supportive actions can those around them take to facilitate this process?

Reflections on Ten Paramitas and Irreversibility

            Thanks Professor for your explanations of the Ten Bhumis relating to your daily life experience, which is more tangible and friendly understood. 

            Samantabhadra Bodhisattva who rides on a six-tusked white elephant which symbolizes the Bodhisattva's Six Paramita practices of generosity, morality, patience, vigor, meditative concentration and wisdom. However, in order to achieve the ultimate attainment of Budhahood, the teaching of Desabhumika Sutra reveals all together Ten Paramitas, which add to another four paramitas of skillful means, resolution, strength and knowledge.

            In the exposition of the Seven Bhumi relating to irreversibility to attain anuttarasamyaksambhodi or supreme enlightenment there is a beautiful analogy relating to the status of a crown prince deemed to inherit the throne of a king. The prince who is endowed with all the blessing of the kingdom still has to learn and practice all the necessary knowledge and skills of his father but in definite steps eventually ascents to the throne of his father. This means that when a Bodhisattva increases his intensity of Dharma practices, he will eventually reach the status of the 'crown prince' or a point of no return to attain Budhahood.

Venerable Master Hsing Yun mentioned that people should have good food, companionship, entertainment, and joy. For me, it's the experience of going to the Guang Zhong Academy. Above mentioned are the skillful and compassionate means of how bodhisattvas attract sentient beings to the dharma and the bodhisattva path. After learning the first two sessions, I decided to be a relatively rational practitioner instead of unreasonable and keep helping others with sincere aspirations. I tend to overthink when I communicate with people, however I developed the understanding that worries are an illusion. I can be more courageous with my actions, and maintain grit and grace. As Venerable Miao Guang mentioned, we all have support from each other on the bodhisattva path. I am grateful for having companionship and cooperation on this path.

According to the second lecture, Professor Lancaster illustrates the ten Bhumi with his life experience. The ten Bhumi refers to the concept that constitutes the bodhisattvas' most supreme and sublime path and the most supreme gateway into Dharma's light and purity.

The first Bhumi represents Perfect Joy. Practitioners need to see reality separate from illusions, to feel relief and joy. The second Bhumi represents Stainless. Practitioners need to conquer the three poisons: greed, hatred, and delusion. The third Bhumi represents Shining Light. Practitioners need to pursue clarity of thought. Professor Lancaster mentioned that practitioners become what they think. The fourth Bhumi represents Blazing Brilliance. This is a stage where practitioners develop further wisdom. The fifth Bhumi represents Difficult to Conquer. To overcome the challenges of understanding the dharma, practitioners need a full understanding of dependent origination and emptiness.

The sixth Bhumi represents Manifested, which is a vital stage because it is the last stage before becoming irreversible bodhisattvas. Practitioners need to develop to the level to establish others in liberation. The seventh Bhumi represents Far Reaching. For practitioners pursuing likes and dislikes in life may one day lead to an irreversible experience. The eighth Bhumi represents Immovability, a stage where practitioners become steadfast in their wisdom to see reality as it is. The ninth Bhumi represents Sublime Goodness. Practitioners access this level by developing skillful means to help beings. The tenth Bhumi represents the Cloud of Dharma. Practitioners need to develop ten types of non-attached wisdom to achieve the perfect enlightenment.

Like many student Shixiong and Shijie mentioned, it was so touching and inspiring for class 2. Our dearest beloved Ven. Master Hsingyun used many small stories to expound Humanistic Buddhism. When Professor Lancaster told one or two stories in explaining every Bhumi, sometimes I felt that my eyes were moistened. It seems that there is a Ven. Master Hsingyun in western people's appearance.

Before joining this class, long before and just 10 minutes bfore class 1 in the last week, my understanding regarding of Boddhisavattva's ten Bhumis kept going like: I have my own great vow to be a bodhisattva and to be a Buddha in the future, after receiving so many teachings from Ven. Master Hsingyun's books, speeches and Foguangshan's venerables. It is the right way for anyone. But when it comes to my exact current life, this living moment, I think I would be good enough to live the life based on or even reach the 1st Bhumi – the joyfulness ground. It would be supremely joyful. But during hearing the every small stories from Bhumi one to ten, that idea or the boundary t in my mind between Bhumi one and others was broken. All the ten Bhumis could be accessible for everyone. For example, the fifth ground Difficult-to-conquer Ground, isn't it what we need and what we can practice in our daily life? To conquer every single difficulty of understanding the Dharma in our daily life, in the never-ending journey of learning the Dharma?

Question:

1. Would it be possible for a bodhisattva in Stage 5 Difficult-to-Conquer can directly reach the 8th Bhumi Unwavering, including the 6th and 7th Bhumis at the same time? Or the Ten Bhumi has to be developed step by step?

2. How would a bodhisattva before entering 8th Bhumi Unwavering, find out that he is already reversible if he did regress before some challenges?

Question:

1. how do one relates the stages of bhumis with the stages of fruition in Arahantship ? especially Stream Entry (Sotapanna) where one knows he is on the path to enlightenment?

2. Upon hearing the Great Compassion Dharani, Guanyin Bodhisattva progress from the first bhumi to the eighth, how do you explain this ?

At the beginning of the class, Professor Lancaster introduced a part of Dasabhumika Sutra's history. The sutra was expounded by the Buddha in a heavenly place. It is not easy. Even the Empress Wu Zetian of Tang Dynasty thought it was too hard and let people retranslate the sutra after getting more versions from Khotan. The Ten Bhumi is a leading path for Bodhisattva to see the Dharma's light and purity.

1. Perfect joy 喜

   Breaking the illusion of existence and selfhood, the bodhisattva reaches the 1st ground and has a sense of joy and relief.

2. Stainless 净

   In this ground, the bodhisattva feels compassion and overcomes the defilement of desire, ignorance, anger, and pride.

3. Shining 明

   In this stage, the bodhisattva has the flexibility to help all the sentient beings.

4. Brilliance 焰

   Reaching this level, the bodhisattva has the wisdom that is more developed and luminous.

5. Difficult to conquer 难胜

   In this ground， the bodhisattva has an awakening mind of emptiness and overcomes the difficult challenge of understanding the Dharma.

6. Manifested 现前

   It is an important stage before qualitative change: the last stage before irreversible bodhisattva. The bodhisattva understands the nature of reality and how everything is developed.

7. Gone far 深

   In this stage, the bodhisattva has been irreversible. He has the wisdom and understanding irreversible.

8. Unwavering 不动

   Gone far in the irreversible wisdom, The bodhisattva is firmly steadfast when facing all the circumstances.

9. Perfect understanding 善慧

   In this stage, the bodhisattva has not only the pure and sublime wisdom, but also know to resolve all the issues.

10. Cloud of Dharma 法云

    The bodhisattva attains Full Perfect Enlightenment and can benefit all sentient beings without any hindrance.

According to the Class Notes

1.    In 2^nd Bhumi Stainless - ”Anger”. It in itself is not bad only if one kept reliving and carrying that anger. Does this also apply to “desire, ignorance, pride”?

2.    In 3^rd  Bhumi Shinning – “Shape by Thought”. What does it mean even through there is suffering it is hard.

3.    In 5^th  Bhumi – “Difficult to Conquer. Please explain how do we have compassion for all beings?

4.    In 7^th   Bhumi – “Gone Far.” What is the relationship when one is burned out while the other comes to help? How do we related this to Gone Far?

5.    In 9^th   Bhumi – “Perfect Understanding.”. Not sure the meaning “Becoming specialist: knowing how to do many things but don’t know the mechanism behind it. ”Will there be an example

I’m so grateful to have the opportunity to join session 2 of the Dasabhumika Sutra lecture series. Thank you, Dr. Lancaster, for giving us an overview of the ten Bhumi. I enjoyed this lecture and liked how you incorporated your personal experiences as examples to help enhance our understanding of the ten Bhumi. I do feel worried at times and when I feel worried, I’m not joyous or at ease. Looking back, I was worried because I was in fear and the unknown outcomes. From your lecture, our worries come from our illusions. It’s true, I created my own suffering and worries with scenarios that haven’t happened or not learning to see things the way they really are. I recognize the need to simply change my perspective of my mind, see things the way they are, and stay positive when I feel worried to find peace in my mind.

Question for Mar 17 Q&A:

I don’t feel joyous when I see others suffer and I feel helpless in the situation, but knowing if I step in to help or say something it may worsen the situation. What actions can be taken so that all parties are at peace?

Reflection:

Thank you Venerables and Dr Lancaster for making this session possible for us. I am very grateful that I am able to attend it live online this time, and I am even more grateful that we are able to look back at the recordings and class notes this time.

During the class when Dr Lancaster talks about the 10 Bhumis and giving examples from his daily life, I also keep thinking about what had happened recently and feel that this class was pointing the right path for me as I have had feelings of anger, frustrations and sadness in the past months.

When Dr Lancaster points out that "all worries are an illusion". I believe back at school we all had the illusion that the SPM, A-levels or gaokao was the most important exam in the world that we will ever take in our life, that if we did not do well, our life will be ruined by it. Yet here we are today, after finishing our Diploma, Bachelors Degree, Masters and even PhD, the high school exam didn't seemed as hard and as important as it was before. If I could go back in time, I would tell my younger self to enjoy studying, eat well and sleep well.

Right now I am having a career break and I am working on getting my next job, in the past month I was taking time reflecting on that did I do wrong, why did they choose to let me go, why not another person, I have had feelings of anger, frustrations and sadness, during the class, I realized maybe I have not moved on from all these feelings because my body may have left the company but my "soul" was still stuck there. Hopefully when I look back at this time in the future, I am able to tell myself "that was silly". As time passes, I tell myself that the only permanence in life is impermanence, staying in your comfort zone doesn't mean it is a good thing and being kicked out from your comfort zone, may not always be a bad thing as it opens up possibilities for things you would have never experienced.

Question:

1. The Ten Bhumis are perfect training ground for Bodhisattvas, does one need to go to through every Bhumi to achieve enlightenment?

2. How can we help someone who is seemingly "stuck" in a depressed/anxiety state if they themselves are unaware of it?

Reflection for 2^nd Class

Thank you, Professor Lancaster for the wonderful sharing of the 10 Bhumis. It takes great wisdom to explain deep profound concepts to easier understandable and relatable examples.

 Before attending the 2^nd class, just reading the texts, it was quite difficult to comprehend. I was “一个头两个大” After the class, having listened to the Professor’s take on the 10 Bhumis. It seems a lot more comprehensible, and my head went back to it’s original size!

For me, the most relatable Bhumi will be the 1^st Bhumi. My heart is always fill with Joy and gratitude that I have the cause and conditions to be a Buddhist. To be able to learn the teachings of Buddha. The more I studied, the less I knew and the happier I become. Why? Because this means there are still so much wonderful teachings and cultivations that I do not know that can make me a better person.  

If my current ultimate joy is being a Buddhist, my 2^nd most joyous occasion will be coming to Fo Guang Shan. To me, Fo Guang Shan is really pure land on earth. We have Master Hsing Yun the  Buddha , all the Fo Guang Shan Venerables are like the Compassionate Bodhisattvas busy with spreading the Dharma and helping lay people. All my current Dharma Brothers and Sisters are akin to those kind natured and likeminded Brothers in the Lotus platform of the Western Pure Land.

The world we live in is less than perfect, but this does not mean we should cultivate in misery. Just like what Buddha and Master Hsing Yun believes and practiced, everyone should be at peace and joyful. Hence for me, my current mindset is joyful and with deep gratitude.  

In the second class, there were still many Sanskrit terms that I found challenging, thanks to AI translation for assistance. Unlike the first class, where I felt a sense of novelty and self-perceived difficulties, I was more attentive to Professor Lancaster’s elaborations that skillfully intertwined each realm of the Ten Bhumi with practical life instances.

He highlighted this while addressing the queries from the previous session: “People are too hard on themselves and are unaware of what they have and the things they can give. Everyone has this experience. If you begin to work with your own experience, you can even deal with the Dasabhumika Sutra by thinking about it along with your personal experience. The learning has to be personal. ”

I must confess that throughout this process, my eyes were brimming with tears. My lack of compassion had led to numbness, and my reluctance to confront aging and death were issues I had persistently evaded.

As we progressed to the second realm of the Ten Bhumi, Professor Lancaster emphasized cultivating compassion to overcome desires, ignorance, anger, and pride. Reflecting on the trio of greed, anger, and ignorance, it resonated with my state last year. I harbored resentment and fixated on others’ words and attitudes in anger, leading to feelings of hatred, aggrieved, and anger. It took me a year to extricate myself from these persistent mental distractions, until I heard the profound words of Ven Miao Guang at the end of the class, “People’s anger is not part of me.” What a journey of the mind-thoughts in chaos for the past year inside of me.

Then, in the third realm, the professor’s discussion about the humiliations of aging struck a chord with me: “Aging can be a source of embarrassment, leaving one feeling ashamed of their condition.”

In the third realm, “Shining,” the discussion about the challenges of aging served as a poignant reminder of the universal human experience and the need for compassion in facing life’s changes.

The fifth realm, “Difficult to Conquer,” highlighted the importance of emptiness—a concept central to Buddhist philosophy. It suggests that in the void, there is room for growth and the resolution of life’s most profound issues.

The fifth realm made me understand that to fully understand emptiness, the biggest space within us is emptiness. Only in emptiness there’s enough space and time to deal with some of the biggest issues.

The Ten Bhumi, or stages of spiritual realization in Buddhism, represent a gradual path of enlightenment. Each level builds upon the previous one, offering deeper insights and abilities. Professor Lancaster’s integration of these stages with real-life examples provided a more tangible understanding of these abstract concepts.

Engaging with the Guang Zhong Cultural Education Center in Beijing and reciting the four-line verse together brought to light the central role of compassion in the teachings of Fo Guang Shan. The verse, “May compassion, love, joy, and tranquility pervade the dharma realm,” encapsulates a profound spiritual aspiration and the Venerable Master’s approach to life: embracing a spacious heart to achieve remarkable things.

This journey through the Ten Bhumi realms, guided by Professor Lancaster’s teachings and the wisdom of Ven. Miao Guang, has been a deeply personal and transformative experience, challenging my perceptions and encouraging a more compassionate and mindful approach to life’s journey.

Questions:

1. Is the journey to becoming a Bodhisattva bound to a strict progression through these ten stages?

   
   

2. Must the practice of the Six Perfections also unfold in a linear sequence? Can one engage in them concurrently or perhaps bypass certain stages?

   
   

Ps: My inquiries are not born out of laziness or a desire for shortcuts, but rather from a contemplation of the potential for diverse approaches to enlightenment.

As of now, I am inclined to think that the attainment of Bodhisattvahood does not strictly demand a gradual progression through each of these ten stages.

Given the diversity in individuals' causal conditions, karma, fruition, and inherent nature, might it also be possible to achieve these stages in a non-sequential manner?

As it has been taught: "The most profound space within us is that of emptiness. " If we exist within emptiness, does that not imply that all things are possible?

Professor Lancaster explained the ten bhumis of the path for bodhisattva practice. I am impressed by an example the Professor gave us. When he was invited to give a talk about wisdom on the University President Forum because of his old age, he noticed a mistake that would be easily made in our daily life: Being old equals being wise. However, he finds that old age and wisdom will not certainly go hand in hand. One can be old but have many bad habits.

As far as I know, being wise depends on cultivating the mind. Do you agree?

Perfect Joy - in which one rejoices at realizing a partial aspect of seeing the truth and is attained with the first direct perception of emptiness (Śūnyatā).

Stainless - in which one is free from all defilement. Their control becomes so complete that even in dreams they have no immoral thoughts.

Shining - in which one radiates the light of wisdom with no anger and resentment rebound on the person who generates them.

Brilliance - Wisdom becomes even more developed and luminous and constantly emit the radiance of exalted wisdom.

Difficult to Conquer - To practice perfection of samadhi and to develop strong powers of meditative stabilization and overcome distraction.

Manifested - in which supreme wisdom begins to manifest in order to benefit other sentient beings.

Gone Far - It's irreversible wisdom and understanding. It is a journey that takes one distant from ordinary life.

Unwavering - They are irreversible and is firmly steadfast in their wisdom. Compassion and skillful means are spontaneous

Perfect Understanding - Develops wisdom that is pure and sublime and with faultlessness and intelligence in mastery of teaching the doctrine in all aspects.

Cloud of Dharma - Full Perfect Enlightenment is attained and they acquire perfect bodies, and their minds are cleansed of the subtlest traces of the afflictions.

Based on the above, I am still very far away. I really need to overhaul myself to practice and control what I am now.

existence”，when I realized this,I accept all my emotions and appreciate them. And I accept and appreciate all the people and things I meet🙏

Thank you Dr. Lancaster and Ven. Miao Guang, you are psychologists. By reviewing “The worries were an illusion. What caused you anguish in the days before this one?  If you could have seen where you are now, would you be as worried?” I suddenly realized that is the essence and the cause of the depression, i.e. the brain is creating a world of sorrow and suffering, an illusion of existence, resulting in we become so pessimistic and set high standards on ourselves….”

 “Tasting durian once and giving it up won’t gain much, accepting it brings new experiences. There are things we need to keep working on until they become part of us!”  What a fantastic metaphor, just like learning Dharma!

Thanks again for Ven. Miao Guang’s great compassion to have the video link available for anyone who wishes to listen to it again.  I   much benefited from it. Appreciate for your kindness and caring.   I firmly believe that the lectures have impacted many lives, spread rapidly into countless people's heart, being digested and duplicated in their minds, followed by the world changing quietly.

讲座的影响力迅速地传播到世界各地，进入无数人的心里，在内心里被反复消化着、复制着，我相信这个世界也随之在悄然变化。

Question:

Are there any criteria to verify which stage of the Bhumi you have attained? Is there a scale or benchmark? How do we know whether someone has obtained enlightenment?

I will stop being furious if a motorcycle or a bus cut my way when driving, understanding that they are rushing because they want to fetch their children, they are late at work, they have an urgent errand.

Professor Lancaster shared his experience when a roommate was always screaming and learned that the man is suffering from something he has no control of. Dr Lancaster used compassion to understand his situation and stopped being annoyed by his behavior. Sometimes we do not know what a person is going through, he must be suffering. A suffering person will manifest in different behaviors, being loud, angry all the time, etc.

The story of Ven Hsin Bao who was shouted in the parking lot and maintained his composure. That is a touch act. It is where we see cultivation is. I wish I could be like him.

As Venerable Miao Guang said, anyone who is unkind to you, it is likely that a person is suffering. I remembered my mom who disliked my grandma (her mom-in law) because she was treated badly when she married my father. She would repeatedly tell her story. I pitied her for keeping the hatred even until her late years. Being tied up with negative emotions for all these years deprives us of happiness. Knowing the truth of suffering and impermanence, one will find joy and cherish each moment. Not wasting time on things that we cannot change.

Practicing Joy leads us to “stainless”, and if we keep up in eradication of our afflictions, we gain “brightness”, and we continue to be astute in practicing, we have “brilliance”, and that goes on...

Thank you so much for sharing all of your personal stories, which are highly engaging, these are the stories that have also happened in my life.

I'm sorry that this assignment turned into a piece of me doing self-introspection. I think I should stop asking myself that question: why do I have to be compassionate? This is a trick question indeed, it is implying that I should not be compassionate. But instead, I need to ask myself what kind of life I want to live? Do I want to be the person who turn down requests all the time or I can choose to be the person who always helps out. Do I want my big ego getting in the way to see other people's suffering? Or I could have the wisdom to understand and be compassionate.

There is a trend in my society, at least from my observations of  social media and my daily lives, which is encouraging people to be "a sophisticated egoist ", basically teach you to become a selfish person that would prioritize self-needs over other people's well-being. I just simply do not want that from myself, I want my mind to be "stainless", free from these judgements in my head.

In this lesson we expanded on the specific characteristics of the 10 bhumis each. However, I felt like I have learned more from the experience shared by Dr Lancaster and Venerable Miao Guang. To reach the 7th bhumi and beyond seemed very far away at first, but Dr Lancaster explained to us with personal example how we could practice the positive traits of the high ranks in our daily lives. I have also found great resonance with Venerable Miao Guang's personal example of putting skills into practice. Personally I am also searching for means to put skills into positive impact and have been working hard on it. It's very encouraging to hear many wonderful examples from our teachers and peers.

Reflection&Question

It helps us to grasp better.

This Sutra is definitely very difficult, not easy to understand the hidden gem behind every words.

I like this : “By defilement of mind, Beings are defiled; By purification of mind, Beings are purified”.

How we can prevent our mind from defiled, how we purify our mind.

Impermanence, suffering, joy, how do we accept the impermanence and our imperfections.

This is a challenge, big challenge for us to continue the learning.

Thanks to Prof Lancaster and the organizing team to make it possible for us to attend the learning of this session. There are a lot to be unpacked in the second class, which is also a very inspiring and fulfilling lesson to learn the meaning of the 10 bhumis.

To me, irreversibility comes in two different levels: first is at the level for one to have sufficient courage to step onto the bodhisattva path and to stay on track; the other is for one to gain irreversibility before one attains Buddhahood or full enlightenment. While I am certain I want to remain on the bodhisattva path, I also see that I need more motivation to continue on the path.

Questions:

(1)  How to deal with “compassion fatigue” or “compassion burnout” while actualizing dharma on a bodhisattva path?

(2)  How to refrain oneself from getting "angry” while helping a person (or a group of people) who had “interrupted” our work plan in the process? That is how to maintain “stainless” if others had inevitably caused disruptions in our planned activities? In such moments, how to maintain our compassion (which is even more critical now)?

Thank you.

In Lesson 2, Professor Lancaster provided a captivating and comprehensive introduction to the ten bhumis (stages) that constitute the path of the bodhisattva toward enlightenment. Each stage represents a specific aspect of spiritual growth and understanding of Dharma, which is crucial for the bodhisattva to be able to see the Dharma light and purity.

What set this lesson apart was Professor's unique approach to elucidating the profound meanings of those bhumis through the lens of his personal experiences. His reflections on old age and encounters with Ven. Master Hsing Yun brought the theoretical concepts down to earth, offering practical insights into how those teachings can be applied to modern life's complexities. For instance, by recounting a dream and its subsequent reflection upon waking, Professor illustrated the essence of the first bhumi, Perfect Joy, highlighting the liberation found in realising the illusory nature of our perceived problems and the joy in awakening to reality.

This session underscored the vital role of personal experience in understanding and applying Buddhist teachings. Under the vivid demonstration of Professor Lancaster, the journey through the ten bhumis is not just an abstract concept but a profoundly human experience that resonates with the challenges, triumphs and explorations of life itself. This approach not only enriched the audiences' understanding of the sutra but also inspired them to reflect on their own experiences through the lens of these transformative teachings, thus deepening their faith and understanding of the Dharma. (Please refer to the mind map for more details on the ten bhumis.)

I found Professor Lancaster's illustration on the seventh bhumi, "Gone Far," particularly resonant. He demonstrated that certain aspects of our lives require ongoing dedication to truly integrate them into our being. His personal anecdote about evolving his taste for durian fruit served to underscore the idea that our pursuit of likes and dislikes can culminate in an irreversible transformation. This reflection prompted me to contemplate my journey with Buddhism. Had I only superficially "tasted" the teachings without delving deeper into the meanings behind those terminologies or sutras, I would have overlooked a significant treasure. This thought process made me appreciate all the valuable teachings and support provided by Dharma teachers and friends. It raises a question for us as Buddhist practitioners: Are we committed to our learning journey to the point of irreversible?

Moreover, Professor's sharing about demonstrating irreversible compassion towards a beggar opened up a new perspective on compassion for me. True compassion demands profound insight to treat others with the respect and dignity they deserve. To make our compassion "go far", we must persist in our efforts, grounded in an understanding of emptiness. This provides the necessary space and time to confront and overcome our greatest challenges until such compassion becomes an unshakable part of us.