國際佛光會會員信條

我們禮敬常住三寶，正法永存佛光普照。
我們信仰人間佛教，生活美滿家庭幸福。
我們實踐生活修行，隨時隨地心存恭敬。
我們奉行慈悲喜捨，日日行善端正身心。
我們尊重會員大眾，來時歡迎去時相送。
我們具有正知正見，發掘自我般若本性。
我們現證法喜安樂，永斷煩惱遠離無明。
我們發願普度眾生，人間淨土佛國現前。

信，是做人處事的根本。有了堅定的信心，即使有排山倒海之難，我們也能設法克服。清淨的信念在佛教中尤為重要，《華嚴經》云︰「信為道源功德母，增長一切諸善法，除滅一切諸疑惑，示現開發無上道。」《梵網經》也說︰「一切行以信為首，眾德根本。」國際佛光會是一個有理想、有組織的佛教團體，為了凝聚會員的力量，達到崇高的宗旨，我們將佛光會員應有的信念，列為八項條款，於每次開會時大聲宣讀。現在將其意義闡述如下，希望各位能藉著口誦心維，將這些信條貫徹在日常生活當中︰

(一) 我們禮敬常住三寶，正法永存佛光普照︰

佛、法、僧之所以稱為「三寶 」，乃因其為宇宙世間帶來光明，為無量眾生添增喜樂，使我們解脫倒懸，得大自在。佛陀在鹿野苑度五比丘時，佛陀是佛寶，四諦、十二因緣、三法印是法寶，五比丘是僧寶，此三者是「最初三寶 」。佛滅後，梵音沉寂，聖僧漸凋，最初三寶已不復見，因此以土塑木雕、金屬塑像為佛寶，三藏十二部經為法寶，受具足戒之比丘、比丘尼為僧寶，此即「常住三寶 」。但就廣義而言，人人皆有佛性是為佛寶，人人都有平等無差別的法性是為法寶，人人都有喜好清淨和樂的心性是為僧寶，此名「自性三寶 」。如今，去佛時遙，世人有賴常住三寶，才能體證潛藏於內的自性三寶，常住三寶也因而成為佛教在世間的具體形象，所以大家均應誠心禮敬。尤其佛光會員負有弘法利生的崇高理想，對於常住三寶，更應恭敬護持，凡發揚常住三寶之事，大家共襄盛舉；凡詆毀常住三寶之舉，大家同聲唾棄。果能如此，必能使佛光普照，廣利眾生；法水長流，被及三世，其功德自是不可限量！

(二) 我們信仰人間佛教，生活美滿家庭幸福︰

佛教有上座部佛教、大眾部佛教，有藏傳佛教、中國佛教。在許多宗派裡，有南傳的宗派、北傳的宗派；有顯教的宗派、密教的宗派。國際佛光會所倡導的佛教則是從佛陀以來一脈相傳，具有普遍屬性的「人間佛教」。

過去佛陀說法，主要的地點在人間，主要的對象是人類，主要的內容是指導人們如何將修行落實在日常生活上，所以經典中對於個人生活美滿、家庭幸福之道論述頗多，後人稱為「人間佛教 」，旨在彰顯佛教的人間性格。至於所謂的「出世佛教 」，是佛陀最初順應當時少部分修持苦行的行者所說；而「山林佛教」則是在中國古代君王體制下產生的特例，並非佛意。

一己之不修，一家之不齊，盍能奢言國富民安、世界和平？不論屬於何宗何派，我們佛光會員都是在佛陀的信仰之下，從事弘揚佛法、利濟有情的千秋偉業，因此大家對於佛陀的人間佛教應信受奉行，以期建立幸福的佛化家庭，成就輝煌的佛化事業，擁有美滿的佛化生活，積集具足的修道資糧，並以此功德散播一切眾生，回向無上菩提。

(三) 我們實踐群我修行，隨時隨地心存恭敬︰

人，無法離群索居，所以我們必須在錯綜複雜的人際關係中求取和諧，才能共享安樂。

常聽大家感嘆「做人難，人難做，難做人 」，其實就因為做人難，我們才要更積極地學習如何做人。太虛大師說︰「人成即佛成，是名真現實。」修道無他，主要就是在「處難處之人，做難做之事 」，如果我們能把群我之間的問題解決，還有什麼不能做到的事呢？

群我之間所以不能協調，一言以蔽之，就是自己的恭敬不夠。古德云︰「愛人者，人恆愛之；敬人者，人恆敬之。 」如果我們能易地而處，本著你大我小、你樂我苦、你有我無、你好我壞的態度，以布施、愛語、利行、同事等方法來攝受對方，一定能左右逢源，皆大歡喜。

經云︰「佛法在恭敬中求。」我們處在一個同體共生的世間裡，唯有大家心存恭敬，彼此合作，才能共創美好的明天。

(四) 我們奉行慈悲喜捨，日日行善端正身心︰

七佛通戒偈云︰「諸惡莫作，眾善奉行，自淨其意，是諸佛教。」所以，什麼是佛教的修行呢？簡而言之，就是端正身心。

《華嚴經》云︰「心如工畫師，能畫諸世間。」我們的心如同畫師，心存清淨的畫師畫出諸佛菩薩的境界，內懷惡念的畫師畫出魑魅魍魎的景象。佛教裡所謂的「四無量心 」，就是希望我們能以慈悲喜捨的畫筆，為世間增添色彩。

在《四十二章經》中，佛陀曾說︰「弟子去吾數千里，意念吾戒，必得道。在吾左側，意在邪，終不得道。其實在行，近而不行，何益萬分耶？ 」心好，還要行直。所以古德作「功過格」日日反省，世界各地的童子軍也奉行「日行一善」的美德，我們佛光會員都是有志一同的社會精英，怎能妄自菲薄？舉凡鼓勵安慰，給人信心；點頭問好，給人歡喜；協助幫忙，給人希望；舉手之勞，給人方便，都是我們隨手可做的善事。如果大家能養成習慣，內外一如，必定能為整個社會帶來無限的光明。

(五) 我們尊重會員大眾，來時歡迎去時相送︰

俗謂︰「登高必自卑，行遠必自邇。」群我修行、心存恭敬、慈悲喜捨、日行一善等等都不是徒喊口號，虛應故事，我們應率先從本會會友身上做起。尤其在目前科技進步、交通發達的時代裡，天涯有若比鄰，整個世界儼如一座地球村，佛光會員經常來往於國際之間，如果大家都能本著尊重會員大眾的精神，抱持「四海之內皆兄弟」的胸懷，來時歡迎，去時相送，必定能縮短彼此的距離，增加情誼的交流，提升團結的信念，促進會務的健全。

(六) 我們具有正知正見，發掘自我般若本性︰

正知正見是做人處事的根本，也是佛弟子應該具備的條件，因為有正確的知見才會有正確的行為。尤其今日社會中，邪說紛紜，許多人因為不能明辨是非，誤信邪師異端而深受其害，在痛心疾首之餘，希望佛光會員們都能擔負起破邪顯正、利益眾生的重責大任。

我們如何培養正知正見呢？佛教是正覺知的真理，深切了解佛法的意義，自然能具備正知正見。像佛教裡「善惡業力」的主張，打破過去長久以來宿命的觀點與神權的迷信，「因緣果報」的說法則與現代科學不謀而合，在在證明佛法亙古今而不變的特質；「四聖諦」與「三法印」不但洞徹宇宙人生的實相，也是放諸四海皆準的真理；而「佛性本具」的論點更是獨具慧眼，不僅總括一切佛法，也為眾生點燃希望的明燈。

《華嚴經》云︰「心、佛、眾生，等無差別。」禪宗六祖惠能大師將佛性本具的真理闡述得最為貼切︰「佛，猶覺也；分為四門︰開覺知見，示覺知見，悟覺知見，入覺知見………汝今當信︰佛知見者，只汝自心，更無別佛。蓋為一切眾生，自蔽光明，貪愛塵境，外緣內擾，甘受驅馳；便勞他世尊，從三昧起，種種苦口，勸令寢息︰莫向外求，與佛無二，故云﹃開佛知見 ﹄。吾亦勸一切人，於自心中常開佛之知見。世人心邪，愚迷造罪，口善心惡，貪瞋嫉妒，諂佞我慢，侵人害物，自開眾生知見；若能正心，常生智慧，觀照自心，止惡行善，是自開佛之知見。」

經云︰「能善分別諸法相，於第一義諦而不動。」如果大家都能多聞薰習，反觀自照，開發正知正見，破除顛倒妄想，使六根不染萬境，般若本性現前，就不枉今生為人，得聞佛法了。

(七) 我們現證法喜安樂，永斷煩惱遠離無明︰

斷惑證真，常樂我淨，並不是來生之事，我們應該當下體證！所謂「過去種種譬如昨日死，現在種種譬如今日生。」學佛最重要的是把握每一個當下，勤息煩惱，集合小悟，久而久之，自然會有遠離無明、大徹大悟的一天。

惑障苦惱，類別甚多，但究其根本，多從心緣五欲六塵，比較、計較而來，所以《大般涅槃經》中說︰「一切屬他，則名為苦；一切由己，自在安樂。」除自他，以法為樂，自然喜樂現前，曠達無礙。在《維摩經》中，維摩大士勸諸天女︰「樂常信佛，樂欲聽法，樂供養眾，樂離五欲，樂觀五陰如怨賊，樂觀四大如毒蛇，樂觀內入如空聚，樂隨護道意，樂饒益眾生，樂敬養師，樂廣行施，樂堅持戒，樂忍辱柔和，樂勤集善根，樂禪定不亂，樂離垢明慧，樂廣發菩提心，樂降伏眾魔，樂斷諸煩惱，樂淨佛國土，樂成就相好，故修諸功德。樂莊嚴道場，樂聞深法不畏，樂三解脫門，不樂非時；樂近同學，樂於非同學中心無恚礙；樂將護惡知識，樂親近善知識；樂心喜清淨，樂修無量道品之法，是為菩薩法樂。」天女聞後，悉皆歎言︰「吾有法樂，不復樂五欲之樂！」

可見世間苦樂、迷悟只在一念之間，如果大家能隨時注意現前的身口意業，必能去除煩惱無明，顯現真如自性，度過法喜安樂的人生。

(八) 我們發願普度眾生，人間淨土佛國現前︰

淨土是人人欣樂的境界，我們如何修行，才能到達淨土佛國呢？佛陀曾說︰「眾生之類，是淨土行。」意即︰唯有勤度眾生，才能證得淨土，因為離開眾生，就沒有淨土可言。當菩薩發心化度眾生時，就是佛國淨土的現前。所以，佛陀又進一步開示︰直心、深心、菩提心、六度行、四攝法、方便、三十七道品、回向心、去除八難、自行守戒、不譏彼闕、十善等都是菩薩淨土，並且說︰「若菩薩欲得淨土，當淨其心，隨其心淨，則國土淨。」舍利弗聞言，心中納悶︰難道佛陀心有不淨，為什麼娑婆世界如此惡濁？佛陀知道他的想法，於是以足趾按地，即時三千大千世界珍寶嚴飾，佛陀告訴舍利弗︰「我佛國土常淨如是。」原來我們之所以見娑婆為穢土，是因為自己心有高下，而諸佛菩薩因一切眾生悉皆平等，深心清淨，所以能見此土清淨。

經云︰「三界唯心，萬法唯識。」佛光會員應和光接物，普度眾生，當外在眾生度盡的同時，內在貪瞋愚癡的眾生也將轉為菩提眷屬，果能如此，則何處不是淨土佛國？

佛光會員的信條是︰

(一) 我們禮敬常住三寶，正法永存佛光普照；

(二) 我們信仰人間佛教，生活美滿家庭幸福；

(三) 我們實踐生活修行，隨時隨地心存恭敬；

(四) 我們奉行慈悲喜捨，日日行善端正身心；

(五) 我們尊重會員大眾，來時歡迎去時相送；

(六) 我們具有正知正見，發掘自我般若本性；

(七) 我們現證法喜安樂，永斷煩惱遠離無明；

(八) 我們發願普度眾生，人間淨土佛國現前。

如果各位都能奉行這些信條，必能淨化自己，利濟有情，廣結善緣，修持圓滿，成為人人歡迎的人間菩薩。

THE CREED OF BLIA MEMBERS

1. We pay homage to the Triple Gem, may the right Dharma be sustained and Buddha’s light shine universally.

2. We believe in the principles of Humanistic Buddhism, may our lives be fulfilled and our families joyful.

3. We practice the Buddha’s teachings in daily living and always maintain respect for others.

4. We cultivate kindness, compassion, joy, and giving, practicing benevolence everyday with right conduct and thoughts.

5. We respect all our members and greet them warmly on every occasion.

6. We have “right view” and “right understanding” developing the prajna wisdom that is our nature.

7. We realize Dharma joy, ease, and peace, eradicate our defilements and depart from ignorance.

8. We vow to liberate all beings from suffering and establish a Buddha’s pure land on Earth.

Belief or confidence lies within the root of all human activities.  With a firm belief, one can easily overcome adversities of any magnitude.  In Buddhism, it is most important that we have a pure belief, as indicated in the Avatamsaka Sutra, "Belief is the mother of virtues which enhances all benevolent dharmas, eradicates doubts and delusions, teaches and develops the supreme Way." Furthermore, the Brahmajala Sutra states, "Belief leads all practices, the most fundamental of all virtues." Being a religious organization of ideals and sound structure, BLIA outlines the following eight provisions in order to unite the strengths of members in attaining the set goals. Members should recite the creed at each BLIA meeting. It is hoped that with true appreciation, members apply these principles in their daily life.

1. We pay homage to the Triple Gem, may the right Dharma be sustained and Buddha’s light shine universally.
   
   The term “Triple Gem” refers to Buddha, Dharma, and Sangha. They bring brightness to our universe and joy to countless sentient beings, liberating them from suffering to live in great ease and peace.  When the Buddha taught his first five bhiksus at Deer Park, the Buddha was the Buddha Gem; his teachings in the Four Noble Truths, Twelve Nidanas, and Three Dharma Seals were the Dharma Gem; while his five bhiksus were the Sangha Gem.  They were known as the “Original Triple Gem.”  After the parinirvana of the Buddha, his verbal teachings were quieted and the enlightened monastics dwindled.  The “Original Triple Gem” was no longer there.  Consequently, statues and images of the Buddha, carved in clay, wood or metal, were symbols of the Buddha, the Twelve Divisions of the Tripitaka and the ordained bhiksus and bhiksunis were Sangha.  They formed the “Always Abiding Triple Gem.”  However, in a broad sense, the intrinsic Buddha nature of every human being is the Buddha Gem; the instinctive Dharma nature of equanimity in all humans is the Dharma Gem; and the natural longing for purity, harmony, and happiness within the human mind is the Sangha Gem.  They are called the “Innate Triple Gem.”
   
   Today, we have long passed the period of the historic Buddha, and people can only rely on the Always Abiding Triple Gem to help them realize the Innate Triple Gem deep within themselves.  Thus, the Always Abiding Triple Gem provides tangible images of Buddhism in the world, and we should all sincerely pay homage accordingly.  This provision is especially applicable to all BLIA members who have taken on the ideal of propagating the Dharma to benefit sentient beings.  As members, we should respect and support the Always Abiding Triple Gem by participating in any activities that pay tribute to them and denounce any that slander them.  As such, Buddha’s light will shine universally for the benefit of all sentient beings; the Dharma water will continue to flow over time.  The virtue and merits within are inconceivable!
   
   

2. We believe in the principles of Humanistic Buddhism, may life be fulfilled and our families joyful.
   
   Buddhism includes a variety of sects, schools, and traditions, such as Sthavira, Mahasanghikah, Tibetan, and Chinese traditions.  Within the many Buddhist sects, there are also the southern tradition in Theravada and the northern tradition in Mahayana, Sutric, and Esoteric. The BLIA advocates “Humanistic Buddhism,” the practice of universal teachings that date back to what the Buddha originally taught.
   
   During his discourses in the past, the Buddha spoke in the human world, mainly to people focusing on actualizing cultivation in daily living.  There are many teachings in the sutras prescribing the means for personal happiness and family joy, reflecting the true characteristics of this world.  These were referred to as “Humanistic Buddhism” by later generations.  As for the early teachings of “Transcendental Buddhism,” the Buddha obliged the minority of ascetics, who sought to practice in austerity.  The emergence of “Forest Buddhism” during the Chinese dynasties was brought about by the imperial system, and was not the original intention of the Buddha.
   
   If one does not cultivate oneself, if a family does not govern itself, how is it possible for a country to prosper and its people to live in harmony or the world attain peace?  Regardless of which school of Buddhism one associates with, BLIA members are all followers of the Buddha’s teachings, propagating the Dharma and engaging in activities for the betterment of society.  Therefore, we need to uphold humanistic Buddhism as taught by the Buddha with the aim to establish a Buddhist family of harmony, accomplish a Buddhist career, live a Buddhist life of fulfillment, and gather sufficient resources for our cultivation on the Way. Moreover, we should spread the virtue and merit therein to all sentient beings, so that they may attain the supreme bodhi.
   
   

3. We practice the Buddha’s teachings in daily living and always maintain respect for others.
   
   As humans, we cannot live apart from a community.  Therefore, we must seek harmony amidst complicated interpersonal relationships in order to share ease and joy.  Many people often sigh in dismay that "going though life is hard, being human is truly tough, dealing with life is a constant struggle.”  In reality, because being human is a difficult task, we should be active in learning how to do better. As said by Venerable Master Taixu, "Accomplishing the human character is attaining Buddhahood, such is the truth of reality."  As such, cultivation is none other than "dealing with difficult people and accomplishing what is difficult to achieve." If we are able to resolve problems of self and others, what else can we not accomplish in life?
   
   The reason for disharmony between self and others may be summed up as the lack of respect for others.  The ancients said, "One who loves is loved; one who respects is respected.'' If we can look at matters from other people’s viewpoint, upholding the principles of “you are big, I am small; you enjoy, I suffer; you have, I have not; you are good, I am bad,” and using generosity, kind words, beneficial deeds, and fellowship to interact with people, we can certainly meet with positive conditions everywhere we go, and everyone will be happy.
   
   The sutras state, "Seek the Dharma through respect."  As we live in a world of oneness and coexistence, we need to have mutual respect and cooperation with one another in order to actualize a better tomorrow.
   
   

4. We cultivate kindness, compassion, joy, and giving, practicing benevolence every day with right conduct and thoughts.
   
   The Universal Gatha of the Seven Buddhas states, “Do not do anything unvirtuous, do all that is virtuous; purify the mind, this is taught by all Buddhas.” Therefore, what is cultivation in Buddhism?  Simply put, it is practicing right conduct and thoughts.
   
   As indicated in the Avatamsaka Sutra, “The mind is like a painter, capable of painting the world.” Our mind is indeed synonymous with a painter.  A painter with pure thoughts will be able to paint the states of Buddhas and bodhisattvas, while a painter with unwholesome thoughts will portray visions of ghosts and fiends. The Four Immeasurable States of Mind seek to bestow upon us the brush of compassion, kindness, joyfulness, and equanimity to further enhance the colors of the world.
   
   The Buddha said in the Sutra of Forty-two Sections, “My disciples may be several thousand miles away from me, but if they follow my moral precepts, they will certainly attain the fruition of the Way. If those by my side do not follow my moral precepts, they may see me constantly, but in the end they will not attain the Way. The reality is in actualizing, for what is the benefit in being close and not practicing?”  While the mind may be righteous, there is the need to practice wholesome deeds. Therefore, past sages reflected daily on their “deeds of character.”  Scouts around the world  “Do a Good Turn Daily.” As role models of the community, how can BLIA members neglect doing virtuous deeds?  We should give others confidence through encouragement and comfort, give joy through warm greetings and acknowledgement, give hope through assistance, and make things convenient for others through service.  These are positive deeds that can be done with ease.  If we can make such practices habitual, being consistent within and without, we can certainly bring a brighter tomorrow for the community.
   
   

5. We respect all our members and greet them warmly on every occasion.
   
   As the saying goes, “To reach the top, one must start from the bottom.  To reach far, one must start from the nearest step.”  Cultivating between self and others, having respect, compassion, joy, and generosity, doing one good deed a day etc. are not mere words or false stories, we should begin with our fellow BLIA members.  It is especially important today, the age of technological advancements, where the world is one global village. Traveling and communicating with one another have become accessible and convenient.  BLIA members frequently travel around the world and if we respect all fellow members by upholding the spirit of “all people of the world are brothers,” welcoming them on arrival and seeing them off on departure, we will certainly shorten the distance between one another. Thus, we can increase friendly exchanges, enhance our cooperation, and improve the strength of our activities.
   
   

6. We have right view and right understanding developing the prajna wisdom that is our nature.
   
   Having right view and right understanding is fundamental in our life and work. It is also a requirement for Buddhist followers. This is especially true in these modern times characterized by heretical views, during which people can easily fall prey to social ills and influences. It is hoped that BLIA members can shoulder the great responsibility of knowing right from wrong in order to be able to contribute to society.
   
   How do we nurture right view and right understanding in life? Buddhism is the truth of right awareness and view. By having deep appreciation of the meaning of the Dharma, we naturally will be equipped with right view and right understanding.  For instance, the Buddhist teaching of “good and evil karma” dispels the doctrine of fatalism and the superstition of celestial sovereignty. Also, there is a correlation between the Buddhist Law of Causality and the theories of modern science that prove the unique characteristics of the Dharma that last over the ages.  The Four Noble Truths and Three Dharma Seals reveal the realities of life and are the distinct truth relevant in the entire universe.  The concept of “innate Buddha nature” provides a perfect insight that embraces all of the Dharma and sparks the light of hope for all sentient beings.
   
   The Avatamsaka Sutra says, “The mind, the Buddha, and all sentient beings are equal with no difference.”  The Sixth Patriarch of Chan Buddhism, Venerable Master Huineng offered the best interpretation on the truth of “innate Buddha nature.”  In his discourse, he said, “Buddha means enlightenment. There are four aspects of enlightenment: initial enlightened view and understanding; observed enlightened view and understanding; awakened enlightened view and understanding; and attained enlightened view and understanding.  The Buddha’s view and understanding is the same as your own mind that is no different from the Buddha.  However, all sentient beings cover their own brightness and crave for the dusts of the world, allowing their innate state to be disturbed by outside conditions, willingly driven and subdued by such.  Hence, we trouble the World-honored One to come out of samadhi and advise us to rest and cease.  We need not seek from without because we are no different from a buddha.  Thus, it is called the realization of the Buddha’s view and understanding.  I also advise all people to often develop the view and understanding of a buddha within their minds.  People of the world harbor deviance in their minds. Deluded and ignorant, they commit unwholesome deeds, speak of kindness while harboring evil in their hearts, and are filled with greed, anger, and jealousy.  They flatter others while being conceited and arrogant, harming both people and matters.  They develop the view and understanding of sentient beings.  If they can uphold the right state of mind, give rise to wisdom, reflect on their minds, cease all unwholesomeness, and practice wholesomeness, they will develop the view and understanding of a buddha.
   
   The sutras state, “One should be able to differentiate the various characteristics of dharmas, and remain immovable on the real truth.”  If we can listen and learn more, reflect on ourselves, develop right view and understanding, and eradicate delusional thoughts so our six sense organs will not be defiled by the myriad of states, our prajna wisdom will manifest. As such, we have not wasted our human birth in this lifetime and hear the teachings of the Dharma.
   
   

7. We realize Dharma joy, ease, and peace, eradicate our defilements and depart from ignorance.
   
   Eradicate delusion and realize the truth; attain joy and purity; these are not matters of the future, but to be realized here and now!  As the saying goes, “Bygones are dead like yesterday, the present is like being born today.”  The essence of Buddhist practice is treasuring every present moment, striving to eradicate afflictions, and gathering small enlightenments.  Over time, we will naturally distance ourselves from ignorance and eventually attain ultimate realization.
   
   There are many kinds of delusions, obstacles, suffering, and worries.  However, the root of all these stems from the mind latching onto the five desires and six dusts, comparing and bickering with others.  Therefore, the Mahaparinirvana Sutra states, “All things from without are named suffering, all things from within are ease and joy.”  By getting rid of the duality of self and others, seeking joy in the Dharma, then naturally joyfulness will emerge, boundless and without hindrance.
   
   In the Vimalakirti Sutra, the sagely Vimalakirti exhorted the celestial devas, “Take joy in believing in the Buddha, take joy in listening to the Dharma, take joy in offering to the multitudes, take joy in distancing from the five desires, take joy in contemplating the Five Aggregates as hated robbers, take joy in contemplating the Four Elements as poisonous serpents, take joy in contemplating the inner self as a vast open space, take joy in supporting the intents of the Way according to circumstances, take joy in benefiting sentient beings, take joy in respecting and supporting your teachers, take joy in practicing giving broadly, take joy in upholding the precepts firmly, take joy in tolerance and gentleness, take joy in diligently gathering roots of goodness, take joy in meditative concentration, take joy in departing from defilements and appreciating wisdom, take joy in giving rise to the bodhicitta, take joy in subduing all evils, take joy in eradicating all afflictions, take joy in the pure land of buddhas, take joy in accomplishing all benevolence, thus, cultivating all merits and virtues. Take joy in adorning the place of practice, take joy in listening to the profound Dharma with no fear, take joy in the “Three Methods of Liberation” and not in acting at an inappropriate time, take joy in the company of fellow learners of the Dharma, take joy in the company of non-learners of the Dharma and not be troubled, take joy in guarding malevolent people, take joy in the company of benevolent people, take joy in a happy and pure mind, and take joy in cultivating the dharma of boundless methods in practicing the Way. Such is the Dharma joy of bodhisattvas!” Upon hearing this, the celestial devas replied, “We have Dharma joy. We no longer pursue the joy of the five desires!”
   
   Hence, the distinction between worldly suffering and joy or ignorance and enlightenment is all in a thought. If we can be aware of the karma of our action, speech, and thought whenever and wherever we may be, we will certainly be able to eradicate our afflictions and ignorance, and allowing our true self nature to manifest so we can live a life of Dharma joy, ease, and peace.
   
   

8. We vow to liberate all beings from suffering and establish a Buddha’s pure land on Earth.
   
   The pure land is the realm that we all aspire to attain, but how do cultivate in order to reach the pure land of the Buddha?  The Buddha once said, “Sentient beings are where the cultivation of the Pure Land is.”  In other words, it is only through diligently liberating sentient beings that the pure land can be realized because once we depart from them there is no pure land to speak of.  When bodhisattvas resolve to deliver sentient beings from suffering, it is the moment the pure land manifests.  The Buddha further explained: the true mind, the profound mind, the bodhi mind, the practice of six paramitas, four all-embracing virtues, skillful means, thirty-seven conditions leading to bodhi, transference of merits, eradication of the eight difficulties in learning the Dharma, self-cultivation and upholding precepts, not criticizing others faults, ten wholesome deeds etc. are all a bodhisattva’s pure land.  He added, “If a bodhisattva wishes to realize the pure land, he must purify his mind, for when the mind is pure, the land is pure.”  Confused by this explanation, Sariputra began to wonder, “Is the Buddha’s mind not pure? Why is the saha world so defiled?  The Buddha was able to read his thoughts and responded by pressing the ground with his toes.  Immediately, the land became adorned with the treasures of the chiliocosm. The Buddha said to Sariputra, “My Buddha land is always pure as such.”  So we perceive the saha world as a land of defilements because our minds are inequitable, while buddhas and bodhisattvas view all sentient beings equally and with deep purity, so they can see the purity of our land.
   
   The sutra states, “The three realms are within the mind; all phenomena are in the consciousness.”  As BLIA members, we should harmonize all situations and matters, helping all sentient beings universally.  When sentient beings from without are all liberated, the greed, anger, and ignorance within will also be transformed into bodhi.  If everyone can uphold our creed, we will certainly be able to purify ourselves, benefit all sentient beings, make positive connections broadly, and perfect our cultivation. We will become bodhisattvas of the world, then what place is not a pure land?