1. Title [E.g. Assignment 1- Due Sept 25]

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

3. Reflection/Questions

Reflection:

The following learning points inspired me:

1. "Reaching all the way to the great city of 'fearlessness and security'”. Fear and insecurity, two words I often labeled myself over the years, held me back from many opportunities I could resolve.

2. "Withstanding whatever comes": The notion of "seeing everything without resistance". It leaps us forward and beyond what we think we can do.

3. "Knowing what beings of the world can comprehend" develops empathy, enable us to accept, communicate, and work with others

4. "Knowing what no one else can know": No one is the same. We have different backgrounds and life experiences. As we share them with others, we also listen to what they are willing to offer.

5. "Nothing can keep it away": Some things are unavoidable, but we can learn to live with it. That's adaptability, which I'm still working hard for.

6. "Having the resolve to gain full perfect enlightenment": I do have the goal to gain wisdom myself day by day. If I never had, I will not have the urge to learn and apply the Dharma every day now.

7. "Having the wisdom of a tathagata that is never lost": Constant link with our thoughts to human experiences keeps memories and learning points secure in our consciousness.

8. "Hearing the teaching without conceiving of a self": Every thought, everyone, every situation changes and never stays the same. Teenage Annie will not be able to resolve issues as quick as Adult Annie, because she has not gone through those experiences and learnings. Therefore, we don't simply comment on what others have gone through.

Reflection:

When people hear “Nothing is lost,” they often feel relieved and satisfied. However, when they hear “Nothing is gained,” they tend to feel disappointed or lost. This fluctuation in emotion reveals something significant about how our minds process information and what lies beneath our thinking patterns.

At the core of our thought system is a delusional self. We refer to this self as "delusional" because it operates with a dualistic mindset and is driven by desire (or attachment), which distorts reality and manipulates our emotions both consciously and unconsciously. This dualistic mindset automatically divides everything into at least two extremes, based on which desire fuels the creation of emotions such as craving, aversion, and avoidance etc.

People often believe that happiness is achievable if they can satisfy their desires and keep them fulfilled. Unfortunately, this is not the case. Even if someone manages to feed their ever-growing desires throughout life (which is nearly impossible), the end result is not supreme bliss but rather boredom and a sense of void. That is to say, from the moment dualism and desire take root in the mind, the samsara of suffering begins. As Nāgārjuna emphasized, “desire is the root of suffering”, because dualism alone does not cause pain and trouble. It is desire that makes dualism painful.

The path to escaping this cycle is clear: we must address dualism, desire (attachment), or both. There are several practices that help train the mind to become less dualistic and less attached, such as mindfulness meditation, present-moment awareness, and the study of śūnyatā (emptiness).

When dualism and desire diminish and the mind is no longer manipulated by the delusional self, a window opens to glimpse the true self. At this point, you can finally understand what is meant by "nothing is lost." In this regard, I find the conversation between the Buddha and King Prasenajit in Chapter 2 of the Śūraṅgama Sūtra is particularly helpful for grasping the concept of the true self and the profound meaning of "nothing is lost".

Reflection:

Many thanks to Dr. Lancaster for giving us this lecture on Resolute intention: Capable.

Many thanks to Venerable Miao Guang for your comment. You mentioned a very capable person, Jenny, who seldom thinks about the difficulty, but instead, focuses on what can be done at the moment. I guess this Jenny is the one who has been a Foguang member for many years in New York and has written and sung many songs for Fo Guang Shan. I rembered I have seen her on the vedio.

In daily life I hesitate because I see the difficulty. It may be a common situation for many other people. I think about the distance between what I want and the reality, and easily I get upset. By citing the example of Jenny, Venerable Miao Guang taught us an important method to deal with life, which is to do what we can at the present moment. This is in accordance with the Buddhist teaching of living in the present moment. I should learn from Jenny, do what I can do at the moment, and try to solve the problems one by one.

While reading the Stainlessness Gound of Dasabhumica Sutra, the Bodhisattva's ten types of resolute intention such as being gentle, harmonious, good, capable,serene, genuine,unattached etc. all touched my heart and soul, illumining me with radiant aspiration. Yet in the process of daily practice, sometimes self-doubt or insecurity may overwhelm me because of the seemingly insurmountable gap between the comportment of the Bodhisattva and me. However, after studying the 13 facets of “Capable” section expounded by Dr. Lancaster, my occasional self-doubt has been replaced by resolute vow and infinite hope. The following aspects contribute to that change most effectively:

1. Gaining the sense of security.

This sense comes from the teaching by Prof. Lancaster that each of us has the ability of recognizing the inherent strengths and vulnerabilities of our own. As everyone has strengths and weaknesses, it's natural to need assistance in some areas. Why not apply our unique talents or skills to support those who struggle for it? To offer meaningful help to others is not only a source of joy and fulfillment, but also the action of bodhisattvas'.

2. Withstanding whatever that comes our way.

Dr. Lancaster’s teaching, plus the intentional practice in everyday life, and chanting the Buddhist Sutra in fixed time have helped me foster a more tranquil and composed state of mind. This newfound equanimity proved particularly beneficial during challenging circumstances. In the case of my 98-year-old father's hospitalization, when he felt gloomy, angry and hopeless, it was Buddhist teachings I learned from this course that provided me with strategies to bravely cope with this difficult period. Upon his recovery, I felt happy for finding the potential which I have never unleashed before. This echoed Dr. Lancaster's assertion that we all possess the innate capacity to confront life's adversities by applying the Buddhist teachings in daily lives.  

3.Aspiring Towards Full Enlightenment for Universal Benefit.

Achieving enlightenment is known to be a lifelong journey, even life after life, requiring persistent effort to overcome countless obstacles. However, this goal is not beyond reach, as the Buddha nature is innate in all sentient beings. The resolute desire to attain enlightenment serves as a powerful motivating force in cultivators’ journey towards liberation.Through dedicated and consistent application of Buddhist teachings, we can gradually dissolve afflictions and progress on the path of spiritual cultivation. Master Hsing Yun's life and teachings serve as a practical demonstration of this transformative process.

4.Turning the wheel of teaching in a non-resistant attitude.

Every individual possesses the capacity to share knowledge or experience with others. And teaching is not confined exclusively to formal educational settings. Often, one's comportment in facing life's challenges with stability can also serve as a profound lesson to others. It can play an equal or even a better role than oral teachings. Therefore, when meeting with challenges, rather than find out excuses for the impossibility, Buddhist disciples should face it bravely and undertake the task immediately, like the Jenny introduced by Ven Miaoguang. In the process of actively working towards solutions, we gain valuable experience and move closer to the ultimate liberation. principles in daily life.

Professor Lew mentioned of Capability having two (2) parts — What one CAN and CANNOT do.

Thence unfurled in the course of the talk mostly the can do’s.

Meanwhile, I mulled on the quickly touched CANNOT DO. It seeds in me that Bodhisattvas possess back-bending humility which allows for their unceasing curiosity and quest for enlightenment. A bodhisattva understands areas he lacks. Doing so requires humility. This is my appreciation. Capability is attained when there is humility to acknowledge what I CANNOT do. YET.

Next come the SMALL STEPS as reminds Professor. Though there is mention of Being Capable as that there ARE things one thinks only one alone can know or do, it is my belief that everyone with resolute intent can gradually become capable where seemingly only others can know and do. I refuse to believe that only others can. This is not hubris. It is for me the reminder that so long as we strive, then eventually we can. In that striving, we learn about ourselves and everything that is interconnected with us. It is in the striving that we grow.

Further, Professor cites a Recognition of the Three Time Period. It helps me appreciate Karma and mindfulness. I now understand that the three time period occurs within each fluid moment’s thought, speech and action. As striving bodhisattvas, we need always be mindful with our Karma, our BE-ing. This fuels our small steps towards addressing the CANNOT into the CAN. When we recognise that we are all buddhas then what can we not do? It may be that others can do it better at some point or often but we all can do. We just have not yet began to work on these CANNOT DO areas.

It is good when we know what we CANNOT. Therein springs the opportunities for betterment. I was laughing when VMG shared her thoughts on the two groups of responders to opportunities. I exist in both. Dependent on my mindset when the opportunity arises, I can be found in either. It boils down to likes and dislikes. When I allow my preference to win, then Group 1 is where you will find me. When I am aware of my preference AND let this go, then I find myself in Group 2. Hopefully, as I continue to learn and practice, I can be in Group 2 more and more.

Question/s: takes me a bit to arrive at these as I continue to chew on the insights found and shared during each class. Will update when can.

Thank you, Professor Lew, VMG and all Venerables, and Fellow Ten Grounds Aspirants.

🙏🏻

Reflection：

What inspired me the most was the idea of "seeing things as they really are." The more you flow with it, the more powerful you become. The more you resist, the weaker you become. Reflecting on moments when I felt incapable, I realized that I often wished the reality were simpler, thinking that it would be easier to handle. However, after this lesson, I believe I can approach challenges with a new mindset—by accepting them earlier, I might find it easier to resolve difficulties.

2. Kiat Nee, Kho (Australia/Perth)

3. Reflection:

What struck me the most, and kept me thinking, is how Grand Master Hsing Yun could recognize people's potential and abilities, even when they themselves were unaware of it. This makes me wonder: What is my potential? What am I truly capable of? Sometimes, I feel too afraid to explore it. I’m comfortable with what I have and what I’ve achieved. Do I want to go further, or is this enough for me? That’s the question I find myself facing.

Reflection:

Dr. Lancaster's talk on Resolute Intention: Capable prompts me to believe in the gifts and potential that is inherently in all of us. It is never lost. However, we have the responsibility to bring them to our consciousness, to actualize it, to manifest it. There will be doubts and setbacks but the only way to do it is to give it a try, to engage. Additionally, Venerable Miao Guang's insight on less resistance made me realize that I might achieve more with this attitude. Being capable to whatever comes is scary for me especially if I have a desired outcome. Maybe fortitude comes with practice.

Thank you to Dr. Lancaster, to all the Venerables, and to our classmates.

Reflection:

It is with great appreciation and gratitude that I attended the first lecture by Dr. Lancaster and Ven. Miaoguang. Although still not completely recovered from my jet lag, I managed to take some notes of the class, which was about "Resolute intension to be capable".

Dr. Lacaster started by pointing out that people all have fears. That is so sharp, direct and so true to me. Maybe usually not realizing it, or maybe normally behaving composed, but deep down, I have to admit that there is a sense of insecurity that could not be shaken off-- for instance, worrying about I am not doing good enough, or my cultivation as a Buddhist not progressing at all.

But when I heard Dr. Lacaster suggested us to “Start small”, a sense of relief rose in my mind. That recalled me of another lecture given by Dr. Lancaster about seven or eight years ago in the Headquarters. I remember that he said when we resolve to be a bodhisattva, we should not over-doing it at the beginning, because it might not last long. Comparing to initial resolution, lasting resolution is more important therefore we shall try to preserve it.

I suddenly realized that it is no necessary to worry about “progress on cultivation”, since the term “cultivation” and “progress” are simply nominal concepts and therefore they are false in nature. If I keep being permeated with the Tathagata’s teaching, I would not be far from the Buddha and the Dharma, that is cultivation itself.

Reflection:

Thanks Professor Lancaster for your raising the idea of "knowing the three time periods in one mental moment". Normally the life experience of a self is within one's lifetime. However Professor mentioned that we can envision listening to the teaching of Sakyamuni Buddha without conceiving of a self in the past and hence we can also envision living in the Pureland of Amitabha Buddha in the future without conceiving of a self. Perhaps there is a difference between knowing the three time periods and living the three time periods. Living the three time periods is living within one's lifetime but knowing the three time periods can be beyond one's lifetime.

Normally the delusive self is so stubbornly attached to what we loved that we need the practice of mindfulness meditation to subdue it. Our traditional practice is to let the delusive self to live at the present moment so that the focus of the consciousness does not go astray, whether regress to the past or project to the future. Perhaps the idea of living in the three time periods can be realized with equanimity if the self is not delusional to enable a seamless transition of the self from the past, to the present and later to the future. This is because when there is no self there is no need for any transition of self from moment to moment at all. Living the three time periods at a moment may not be static, it is just like the art of practicing Tea Chan, by observing intently the process of the preparation of the tea to the serving of the tea. If the self is delusional, living in the three time periods may yield bad experiences. However if the delusive self has a script to follow, it may act confidently and fearlessly at any circumstance. A speaker standing on a stage and facing a great assembly of audience without a proper script may be very fearful as the utterance of word from moment to moment may not be accurate and causes much stammering. We may also envision the delusive self in a boat rowing dangerously down an uncharted river of life. However if it has a compass and chart, then it may choose wisely the tributary without dangerous rapids so that eventually can arrive safely at the ocean of security and fearlessness. Sakyamuni Buddha is a human traveling in the Saha world with a well written script and hence could live in the three time periods fearlessly. Impromptu script could also be created as He has the power to discern people's thoughts and scan their past backgrounds. Therefore He could roam freely and joyfully from moment to moment amidst the multitude of afflicted and delusional beings.

I found the topic on being Capable meaningful because it gave me a sense of validation of what it means to be empowered. Empowered in the sense of knowing thyself and the endless potentialities and possibilities that go along with it. Learning to know ourselves is to be aware of our capabilities as well as our limitations. At the same time, we realize that we can work hard towards something and if the conditions are right then we may be taken by surprise for things can happen with less resistance. For other non-Buddhist cultures, there is always that sense of holding back to take into consideration, that initial thought that things are not within our control. Yes, things might not be in our control as we are in layers of interconnectedness but it is different if one considers this holding back as a sense of submission to a higher power or the Divine. I believe in this sense, our being capable has been diminished to a fraction and we tend to be enslaved by ideologies, tradition, religion, and even culture. Thus, I find the lecture of Dr. Lancaster a validation because it somehow brings the focus to the person and what the person can truly be and do at the first instance. Sure, we are not all superheroes that always saves the day, but the resolute intention, of being capable, is an invitation to be all that we can be, exploring endless possibilities, upholding harmony in diversity, and recognizing our roles and how we can still make a difference in the midst of seeming resistance and limitations.

My Question:

1. In what sense is Pure Land changing? I am asking because, if Pure Land is that where one aspires to be reborn, then it can mean that Pure Land is not in our corrupted and ever-changing world. So, how is it that Pure Land is changing?

This lecture arrived like timely rain. The past couple of months have been difficult because I was drowning in fear and anxiety. I left the lessons of śūnyatā behind and dive into these negative emotions, mistaking them for the truth. The major consequence of holding onto these negative feelings was that my relationship with myself deteriorated, and it began to affect important relationships to me negatively.

It seems like my mind has turned into a jungle of ever-growing weeds, too many thoughts at one time, It really made me believe that what buddha said was true. 84,000 thoughts at one time is possible, I am unable to be really calm and rest, and therefore affecting the efficiency.

However, over the weekend, after taking a break and listening to this lecture, the nightmare began to fade. I feel enlightened, having relieved myself from this melancholic burden. The idea of being "capable of withstanding whatever comes our way" is very empowering; it reflects resolute intentions and confidence. This ability is essential for achieving a state of fearlessness and security. I think for me, maybe my state of mind is like metabolism, I have to constantly adapt just as my body constantly adjusts itself.

Additionally, thank you for sharing your experience with hyperventilation. If I were to imagine your career path, I wouldn’t have thought that Prof. Lancaster faced such stress during his PhD. I pictured a serene, calm journey filled with smooth studying, effortless paper publishing, and an easy transition into academia. Forgive me for being a bit petty, but knowing that you overcame these challenges makes me feel that if you can do it, so can I.

Aside from the lecture, I also read the professor's new book! I enjoyed it so much that one afternoon, while sitting in a lovely café, I became so absorbed in reading that the world around me faded away.

Reflection

Profession Lancaster mentioned about his friend who had a beautiful singing voice but was troubled by post traumatic fears, the story led me to think about my own fears of going on the stage when I was in the Sounds of the Human World singing group, people always think that we love the spotlight and liked being on stage but in fact most of us had a great fear of getting on stage. To overcome our fears, we had to put in a lot of efforts to practice the art of singing and dancing, we would even have sessions of rehearsals whereby our peers or teachers would take our videos and point out the issues that needed improvement, sometimes we don't have a lot of time to rectify the mistakes but we would always overcome our fears and finish our performance without the audience sensing anything wrong with it. We would always take it as a successful performance whenever none of the audience came to comment, however if there's compliments that would also be a plus to us. The capability to overcome fears and endurance to practice for the performance are traits that would help us in life.

Ven Miao Guang also shared with us the story of Jenny and I thought it was a good story. Problems could not solve themselves if we didn't take the first step first. In life, sometimes we don't have a solution to every problem, if we just stayed at the same place thinking about what to do. Instead, if we stepping out of our comfort zone and actually doing something about it, the problem would not have seemed so hard to solve after all.

Reflections

A lot of learnings and insights from this lecture. Among them, it is important to recognize what I am capable and not capable of, and from there how to move on — to turn incapables into capables. For example, from non- tolerance to tolerance, from non-acceptance to acceptance, and what does this mean when I walk the walk of a bodhisattva? The example on “without resistance, instead, look for solutions and take actions” is an attitude that will help in many ways when we work in a team. Thanks to Prof Lancaster and Venerables for sharing the wisdom and insights on this subject.

🙏🙏🙏

Thank You Ven. Miao Guang and Dr. Lancaster for giving us such an enlightening lecture. I know to be a Bodhisattva we practice compassion and loving kindness, most important is to vow to liberate all sentient beings.

In our previous session, Prof. Lancaster mentioned what we have planted into our consciousness can never disappear. In my cultivation, I vow to practice diligently, especially in meditation, to practice mindfulness, calm etc...

I do make resoulation to help all beings, but I realized when I met with unreasonable people, I tends to get angry and tried to reason with them. I will stop the arguement if I cannot convince them. From that experience, I choose to talk to those that can understand dharma and pratice it with joy. My question is

1. In Buddhism Buddha taught us to remain silence (默摈之). Does that contridict Bodhisattva's resoulation?

2. Have Prof. encounter students that their thought is not in accordance with Buddha's teaching and how you transmit the message to them.

Thank you, Dr. Lancaster.

Miao Tan joined palms.

Reflection:

First and foremost, I'm thrilled to embark on a new semester of Dr. Lancaster's course, and I apologize for the delay in submitting my reflection.

Shifting one's mindset is indeed a fascinating process.

Starting as children with little knowledge, we constantly seek to deepen our understanding. Wisdom that is intertwined with life becomes the assurance for a carefree and fearless existence, rather than a mere embellishment. The more we unravel the mysteries of life, the more we live as true human beings, unlocking our inherent potential. To live a life of purpose, to comprehend the truths of the world and the universe, and to live freely, we must be guided by wisdom.

The average person often gets caught up in desires, finding it hard to grasp the "true face" of the world.

Zhuangzi, in his work "Tian Dao," said: "People regard books as valuable, but I do not think they are precious because people's values are inverted." You might think that shapes, colors, names, and sounds are insufficient to express the "Great Dao." People often focus too much on what they can understand within their limited scope, failing to realize that relying on existing knowledge to comprehend the unknown is impossible. Cognition should not be limited to experience and knowledge; it depends on consciousness. Where does consciousness come from? It comes from within, not from the external world.

Immaturity is evident in a person's self-righteousness. Some seek meaning in life by making their companies bigger and stronger, seeking financing and going public; others believe that having a loving partner and obedient children is the meaning of life; still, others think that honor and fame are paramount, and so on. These so-called "meanings" are built on the uncertainties of life and fluctuate with changes in the environment. One day, when these individuals discover the truth of all things, it may overturn their original values, views on life, worldviews, and concepts of love. The ability to see through the truth is true maturity.

There are also those who do not see success as the goal of life, do not actively seek meaning, and are not busy making money. They are at the other extreme, insisting that life should be about enjoying the present. In reality, both extremes will suffer different types of pain; the former will rush towards death in the pursuit of "success," while the latter will waste their lives in indulgence, ultimately facing the same fate.

People immersed in lies cannot face their true selves. In fact, only those who recognize their limitations, constantly reflect on themselves, and continue to cultivate even in favorable conditions can truly become the masters of their own lives. Due to selfishness, various comparative thoughts arise; anything that benefits oneself and one's family, or even one's group, must be tightly grasped, while things unrelated to oneself are ignored.

Because it benefits oneself, people derive a sense of existence and joy from it. For example: "I am richer than you, I am younger and prettier than you, I am healthier than you, my family background is better than yours, I am smarter than you, even my children are better than yours," and so on. These are the so-called successes and meanings in the eyes of ordinary people; they are the illusory supports for their sense of existence. Humans are the only creatures that can give their lives "meaning." People are accustomed to defining themselves through comparison, artificially widening the gap between self and other, subject and object, thing and thing, and person and matter. Ordinary people derive a sense of pleasure, achievement, and existence from relative references and comparisons, driven by the vanity, reputation-seeking, and greed born from the void in their spiritual world, thus forming the illusory concepts of "success," "value," and "meaning" in society.