BUDDHA DHYANA DANA REVIEW

2001

Volume 11 No. 1

Registered by Australia Post
Print Post Publication No. PP 339637/00013

Table of Contents

Coming Events

Versak Address by John D. Hughes 7 May 2001: Report on the Progress of Our Spiritual Training Centre Activities for the World Buddhist University.

Report of Dhamma Teaching at the Buddhist Discussion Centre (Upwey) Ltd. 1 July 2000 to 30 June 2001

Ajarn Chanhphy Panyano Manivong "Self Interview": My past ten years involvement with the Buddhist Discussion Centre (Upwey) Ltd.

Message from the Prime Minister of Australia

Message from the Minister of Immigration and Multicultural Affairs, Australia

Message from the Shadow Minister for Multicultural Affairs, Victoria

The International Buddhist Year of Metta (Loving Kindness) 7 May 2001 - 26 May 2002

40th Birthday Statement by Anita Svensson on 4 May 2001

Facing your Sansara Universe with Dhamma Wisdom by Piyasiri M. L. Hettige

Appeal for funds - how you can help our Centre

The BDDR online is dedicated to John D. Hughes.

Buddhist Discussion Centre (Upwey) Ltd. Confidentiality Policy

There is no guaranteed right to privacy in Australia. The Buddhist Discussion Centre (Upwey) Ltd. ACN 005 701 806 ABN 42 611 496 488 has always safeguarded the privacy of Members and Friends of our Centre.

The Buddha Dhyana Dana Review and The Brooking Street Bugle are now online publications. Just as we would not disclose telephone numbers, addresses, fax numbers, email address or any other personal information including job suitability of Members over the telephone, we would not disclose such information over the Internet. In cases where such requests are made, we obtain the details of the person and pass the message along. Our Membership list is confidential. We do not keep case studies on Members. This precaution becomes increasingly important with the globalisation of our information and communication.

Buddhist Discussion Centre (Upwey) Ltd. ACN 005 701 806 ABN 42 611 496 488
33 Brooking Street, Upwey, Victoria Australia 3158

COMING EVENTS

21-09-01	International Conference on Religious Cooperation in Taiwan concludes
21-09-01	Dhamma Teaching	7.30pm-8.30pm
22-09-01	JDH and Anita Svensson return from Taiwan
23-09-01	Buddhist Hour radio Broadcast	11.00am-12midday
24-09-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
25-09-01	Prajna Paramita Teaching by John D. Hughes	7.30pm-8.30pm
28-09-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
30-09-01	Buddhist Hour radio Broadcast	11.00am-12midday
30-09-01	Ch’an Class taught by student Teacher Jan Bennett	1.00pm-4.00pm
01-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
02-10-01	Prajna Paramita Teaching by John D. Hughes	7.30pm-8.30pm
05-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
07-10-01	Buddhist Hour radio Broadcast	11.00am-12midday
08-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
08-10-01	General Meeting	8:30pm
09-10-01	Prajna Paramita Teaching by John D. Hughes	7.30pm-8.30pm
12-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
14-10-01	Buddhist Hour radio Broadcast	11.00am-12midday
15-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
16-10-01	Prajna Paramita Teaching by John D. Hughes	7.30pm-8.30pm
19-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
21-10-01	Buddhist Hour radio Broadcast	11.00am-12midday
22-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
23-10-01	Prajna Paramita Teaching by John D. Hughes	7.30pm-8.30pm
26-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
28-10-01	Buddhist Hour radio Broadcast	11.00am-12midday
29-10-01	Dhamma Teaching by John D. Hughes	7.30pm-8.30pm
30-10-01	Prajna Paramita Teaching by John D. Hughes	7.30pm-8.30pm
27-12-01	Five Day Bhavana Course commences	All Day
31-12-01	Five Day Bhavana Course concludes	All Day

Back to Table of Contents

VERSAK ADDRESS

Report on the Progress of Our Spiritual Training Centre Activities for the World Buddhist University.

Written by John D. Hughes. Dip.App. Chem. T.T.T.C. GDAIE.

Founder Buddhist Discussion Centre (Upwey) Ltd.

Vice-President World Fellowship of Buddhists.

Inaugural Recipient of the Vissuddhananda Peace Award 1999

I wish to welcome you Venerable Sirs, Honorable Sirs and Madams, Members and Friends.

This Versak, I wish to report to you on one of our least known performances.

It is our Master Plan to hone our linguistic skills to preserve scholarship in this place.

If you think my talk is too full of compliments for our staff, you are correct. It is designed to give what psychologists call “positive re-enforcement behaviour”. We hold that praise for good work adds to our Member’s self-confidence. Some persons are automatically suspicious of those who praise them. How many times have you heard the phrase, “Oh you’re just saying that”?

Real compliments are a fine art. Most compliments have one of three weaknesses.

These common weaknesses are: the compliment, “damning with faint praise”; the “gotcha” compliment; and the “patronizing parent” compliment.

One Buddhist precept is not to flatter. The reason for this precept is obvious. Kurt Vonnegut says he hates the words, “I love you” because the only possible answer is, “I love you too”.

For Vonnegut, dealing with his incomprehensibility of suffering and death, what else could he say?

One writer has commented that:

“The purpose of Vonnegut’s comedy is not to provide access to reality.

The characters of Cats Cradle (Delacorte, 1971) are free, but their experience does not make sense to them.

Though there is no logical answer to man’s question, “I? Why?,” to Vonnegut existence is compelling.

Unlike conventional Western inclusive comedy in which all ends well, Vonnegut’s is exclusive, annihilating by treating it as a joke.

Because logic cannot make logical an illogical world, he has tried boundless illogic.”

Another writer commented that:

“Numerous traditional aspects of American humour are present in this work: the tall tale; the unreliable narrator, the Negro minstrel (Bokonon), comedy in a grim situation (ice-9, the ultimate weapon), grotesque naturalism, incongruous language, narrative objectivity in a chaotic situation, satire, anecdote, the Westerner character, alazon-eiron relationship; point counter point, avoidance or deprecation of extramarital sex, the humourless narrator, and sentimentality.”

This is the old yarn spinner overwhelmed by his own tale that is antilinguistic devices.

You, too, do not wish to think you give praise only as a response to flattery.

One way to enhance your power of praise is to take opportunities to use it in public. So brace yourself, you may be the next person I praise.

Long range planning for our learned papers is risk-taking decision making. It is the responsibility of our style policy maker, whether entrepreneur or manager.

He or she must be rational and systematic and must not substitute facts for judgement, nor science for good management.

The systematic organisation of our long range style planning research task to supply our Members with knowledge should strengthen our manager’s judgement, leadership, and vision in how to generate credibility for the World Buddhist University in Thailand.

We are a Regional Centre of the World Fellowship of Buddhists.

We have a charter for the World Buddhist University as a Spiritual Training Centre.

Perhaps, to hone our skills we should state we are all amateurs in linguistics. This means to some extent that some of our words may be obscure. At present, we have no doctorates majoring in linguistics at our Centre.

Very simply put, we write in a style suitable for critical readers. We try to write in an international style for those persons who use English as a second language.

At times our research papers may be addressing our fellow Australians or local Politicians, so in such cases, we can use a little of the local argot.

But, we strive to be clear in what we teach.

We often supply a glossary that selects to define what is obscure. Our glossary may supply translations or offer the meaning of foreign words we chose to use.

The short definition may not give us what we want to convey.

We accept that our style could let occasional prolixity occur in our glossary writings. We do not demand our writings should always be easy reading, but we do not wish them to be florid or trite.

We concur with Swift that proper words in proper places make the true definition of a style.

For example, we sometimes introduce an “unpopular” story. If we mention the social security system in our radio scripts we are not against telling our fellow Australians of the future reduction in average pensions that must occur. “Antilinguism” is avoidance.

Covertly our big picture is, we are trying to train “antilinguism” out of popular Australian culture.

Do not misquote us, that we have an “antilingham” policy or you will not get the comfy armchair treatment at our Centre.

Our work force, like our population, is getting older. We must tell Members that the current Australian social welfare culture is no longer feasible in economic terms unless there is more wealth generation in Australia.

To hone our work skills we need to reject “antilinguism” arising because it stops thought about reality.

Australians admire laconic fellows. One of them was a suicidal sheep poacher. He didn’t say much as his billy boiled.

Another of our heroes is Paul Hogan (Crocodile Dundee). His narrow vocabulary resonates with “antilinguism” of the childish persons in our society.

We hate to admit “Paul Hogan” is late middle-aged and is slowing down. We have to admit that most persons slow down at his age to become more laconic.

Be warned - if we live long enough, this could happen to you. But help is on the way.

Our Buddhist counter-culture combats “antilinguism” by writing radio broadcasts as a more subtle culture than is commercially available. We praise older persons (not merely on the grounds that they are old) but because they are worthy of praise, if and only if they refine their work skills.

We are very careful to avoid criticism of the elderly who are incompetent or incoherent in their arguments because we remember the bad press that a former Australian Prime Minister drew on himself by calling a heckler a “silly old bugger”.

We avoid such vicissitudes of language in the interests of international public relations. How tactful ought we be when we tell our older Members to change their culture or waste the rest of their life. Talk or perish miserably.

This is what we tell Members, this is our pitch.

How do we introduce our pitch?

We say in our Western culture, several factors contribute to the belief that there is an approaching “Death of Language.” In the 1930’s and 40’s, logical positivism and so called “general semantics” questioned the adequacy of language for communication.

We say some prominent aestheticians have argued for the superiority of “thinking in and through visual patterns” over verbalisation.

In ‘Reading the Mind - Advice for Meditators’, Ajarn K. Khao-suan-luang says ‘If you concentrate on knowing just a little, you’ll end up with more true insight than if you try knowing a lot of things.

It is through wanting to know a lot of things that we can end up deluded. We wander around in our deluded knowledge, thinking and labelling things, but knowledge which is focused and specific, when it really knows, is absolute. This is Prajna-Paramita.’ We teach this.

Our pitch continues with:

There is an “antilinguism” in voguish practice of transcendental meditation and among the exponents of body language. Computerised language gives us a “quasi-mathematical” type of “reductive sub-language.”

Our pitch concludes with:

The contemporary youth cult embraces an “infantile style of speech, in which a minimal vocabulary is generalised to all contingencies, words become the barest labels, and the act of speaking consists in making vague gestures”.

We will not entertain “antilinguism”. We are more interested to see our Members run towards refulgent scholarship.

Our pitch is actualised in two ways.

Firstly, we strive to be two levels above popular culture in Australia in our choice of words for our radio broadcast scripts.

Secondly, we aim to design about 3% to 5% of our typical radio script content to third order knowledge, and about 12% to 18% to second order knowledge.

We have no wish to develop the next level of “antilinguism” within our World Buddhist University scholastic boundaries.

We have shown you the high ground. Will you accept our mission? It is not impossible.

Thank you very much for your kind attention. Please accept our sincere praise for listening with sustained attention to our pitch.

May you be well and happy.

Thank you very much. Perhaps next time, we will offer you the comfy armchair.

Footnotes:

Footnote 1. Naming Stages of Technology

We use sets of comparative terms.

For example, we might say there are three stages of technology.

1. Primitive or eotechnic (middle ages)

2. Intermediate or paleotechnic (18th Century)

3. Modern or neotechnic (late 19th Century)

However, in depth analysis will show there are logical absurdities in this defining pattern.

Yet these items might be useful at times for our radio broadcasts.

At times, our research and development will need finer divisions to cover technology developments.

Footnote 2. Our Level of Scholarship Nomenclature

Our universes of discourse vary.

As a means of allowing researchers to select the level of scholarship needed of a given project, we have designed a four level nomenclature.

Series 101 Comprises surveys of available historical data organised into a structure for ease of study, and would include glossary, roughly corresponding to Undergraduate First Year Level.

Series 201 Comprises small action research projects directly toward research development.

Roughly equivalent to Undergraduate Second Year Level

Series 301 A minor research thesis roughly equivalent to Graduate Level

Series 401 A major research thesis equivalent to Post Graduate Level

Footnote 3. Some of Our Current Scholarship Research Projects to Counteract “Antilinguingism”

Project 301 Schools Commission Project

Research & Development Project Series Level 301

The research project by John D. Hughes was researched and over 1977 to 1979.

This project belongs in the Buddhist Historical Archive Website.

The project team leader to edit it and load it to a website is: Maria Panozzo.

Her project tasks are:

1. Type out the project and put on-line

2. Put photographs - currently held as slides - on line

3. Transcribe tapes and put text on-line

4. Re-record as radio talk?

5. Acknowledge copyright of the two volume Application to the Schools Commission with supporting evidence is held by John D. Hughes. Acknowledge copyright is owned by the Commonwealth Government.

Project 201 e-Book Project

Research & Development Project Series Level

Joint copyright is Monash University and Evelin Halls.

Project Leader: Evelin Halls

Project 401 Chanting Projects - Translation of and notes on our many recordings

Project Leader: John D. Hughes

So, chanting helps you see the Middle Path. Just remember as you chant, we are not here to praise you. I want you to get it right and wake up to the real.

Project 201 Geological Museum @ Upwey Project

A virtual on-line Museum

Project Leader: John D. Hughes

Outcome

We must leave a decent heritage for future Members. We have never heard of a perfect appraisal system, but we do insist all Members must strive to enrich Australian society and think about how we will praise themselves.

References:

1. Ewing, David W., (1972), Long-Range Planning for Management, Harper and Row, New York.

2. Fowler, H.W., (1990), A Dictionary of Modern English Usage, Oxford University Press.

3. King, P., (1989), Performance Planning & Appraisal, McGraw-Hill Book Company.

4. K. Khao-suan-luang, (1996), Reading the Mind Advice for Meditators, Wisdom Audio Visual Exchange, Malaysia.

5. University of Colorado Department of English, Abstracts of English Studies, Volume 18 1974-75, University of Colorado, USA, p. 266.

Back to Table of Contents

Report of Dhamma Teaching

at the Buddhist Discussion Centre (Upwey) Ltd.

1 July 2000 to 30 June 2001

Written by John D. Hughes Dip. App. Chem. T.T.T.C. G.D.A.I.E.

Founder and resident Dhamma Teacher Buddhist Discussion Centre (Upwey) Ltd.

Vice President World Fellowship of Buddhists

General Introduction to Our Status Position

All thought begin with some basic assumptions.

The world is passing through one of the greatest phases of human history.

A Dhamma Teacher has to be a model of adult attitudes and behavior.

As Buddha Dhamma practitioners we take a firm stand that we are not responsible to the tenets of some creative god or other for our moral direction.

Our future is recognised as the propagation of sound Buddhist values.

We take our moral directions for our behavior from the precepts of Lord Buddha and have to choose to weave these into some form of global humanism. This is because we understand the right causes and effect can be made by each of our Members and friends.

The motivation for any human activity is always multidimensional and we have no reason not to present ourselves as dealing with complexity.

We believe knowledge is transmitted by authority. Hence most of the time we take the host position of authority.

Introduction to our Goals and Values.

Perhaps some time in the future we will have the capacity and staff to produce a thousand references and footnotes on each work.

But alas, this desirable luxury is not available to us at present. There is such a pressing demand for our quantity of work but we will not slow our productivity for some ideal state. We are practical and expedient in what we deliver.

Our target audience varies somewhat, so we produce written Dhamma having a fair degree of variation in readability.

We assume our listeners are as intelligent as we are.

For example, our Flesch Grade Level for one year of our radio broadcasts ranged from 8.3 to 13.7. This is equivalent to secondary school to second year undergraduate. We have a fair amount of retention in defining the topic we write about.

Our reading level measurements are found in the appendix of this paper.

The position from which we write has been carefully looked at and has three faces, a host position, guest position and a functional position. Eighty per cent of our writing is from the host position.

We have a time constraint - each week to produce a program for the Buddhist Hour broadcast.

Clearly the students need to be careful of writing from the host position. If they don’t have that understanding of the level they are trying to write about, it is better to attribute to a Master via a quote.

We work swiftly, most papers are produced in a matter of days. However on rare occasions our Teacher might take the luxury time of two months to edit a paper.

Our Teacher is the Executive Producer of each script and generally edits to take the position of which order of knowledge (1-12) is to be expounded in the body text that week. He may rewrite, add additional material or add further references to achieve this preferred position for the paper. His assistant writers provide the attenuated arguments to fill out the dialogue of the paper.

The structure of the arguments presented will vary because of time limits of a broadcast script. Lengthy rigorous reasoning, such as seven fold logic is not provided in most cases although it may be inferred from statements made in the text. Because the body of text contains references found via ISYS searching (where 20 paragraphs may be pasted from the search result into the script) we do not print the 800 or so references we turn up on an ISYS search.

Scholars who know the specific topic will recognise our un-cited references.

For general reading we direct seekers to our John D. Hughes Collection of library references online at www.bdcu.org.au. There are about 4000 Buddha Dhamma indexed references on line at present.

We admit that very little “original work” in the Western scholarship sense is done for the average broadcast talk.

Yet bringing together dozens of good ideas in the course of one talk could be treated as a critical review or “state of the art outline”!

We seldom write references of positions we reject as being outside our universe of discourse.

We hold that as long as we display the styles in conformance with our five styles- Friendliness, Cultural Adaptability, Practicality, Professionalism and Scholarship, it serves our purposes and can be acceptable to the audience who is there to learn.

To deliver something that is both spoken on air and delivered in text on our Internet sites is a fine balance which we think we achieve most of the time. That balance is our leading edge.

We are writing for an adult audience most of who use English as a second language. We conform with the canonical literature and commentaries in fine analysis.

For these reasons we believe as a fact we fill a growing need for material that is beyond a “beginners” level, and it works.

Our Teacher is 70 years old and considering converting his age to Celsius.

1.0 Our Views on Writing Buddha Dhamma

Like food and cooking, English writing styles are formed by geographical boundaries. We do not wish to inflame a Sydney/Melbourne controversy, nevertheless it is true that the image and style of Sydney television, newspapers and radio is distinct from Melbourne television, newspapers and radio. We would not be surprised if future historians refer to our writing style as the Melbourne style.

The words of Buddha Dhamma are potent. The practice of Buddha Dhamma is enduring. We are able to make merit in three distinct ways from writing Buddha Dhamma for Dana. Firstly we present it as an object of hearing consciousness, e.g. sound on radio broadcasts and Dhamma talks. We care for the words that have been written about in many Buddha Dhamma texts. In Buddha Dhamma, although some words and phrases take on special meaning, free of doubt or confusion, Buddha Dhamma is not taught by the method of the dictionary. Secondly, we provide it in proper written form so that seeing consciousness can be used. Thirdly, we place it on the Internet with hypertext to awake the mind.

We aim to continue to write in our polyglot style but stay non-provocative while making boundaries clear when they exist and need explanation within our religion.

Our Intended Audiences

We wish to write in accordance with the Dhamma to reach persons who have minds well developed from western education, but uncultivated from the viewpoint of Dhamma, and for well educated persons with Dhamma in their heart but who desire to learn to speak and write in this English language as a special language. Many persons, Devas and Devatas help guide us in developing our writing style.

A subjective assessment of our “friendly rivals” comparative work

We have respect for Monks and Nuns who choose to reside in Australia.

A Sydney style of Dhamma writing maybe evolving. Resident in Sydney, Australia for most of the time, the Venerable Pannyovarro, founder of Buddha Net at http://www.buddhanet.net.au has a written style that meets our criteria with his in-depth approach to meditation instructions. This Monk knows Pali but does not use it in his writings. The Australian Monk who spent some time in Sydney, Dr. Nick Rybush developed a similar writing style. These are subjective assessments.

Some time this year, when we get time, we will get readability rating ranges on their pieces and compare with our results.

As our Members increase their Dhamma understanding, they practice use of Pali vocabulary every year. We want our publications in multimedia to hold sound Buddha Dhamma instructions in the style of English as a second language with Pali romanised free of diacritical marks.

It makes good economic sense that our Dhamma teaching is delivered by specialist Internet sites. With more and more Internet sites, we can tailor them to different reading levels and operate under many different overseas demands. In time, our trainee broadcast scriptwriters are introduced to the needed technical level of order of knowledges terms and rigour of Buddha Dhamma methodologies and they follow our self censorship. On some websites in the future, we will increase our use of Pali canonical references on some sites, on other sites we will add Chinese and Sanskrit characters to make the Dhamma clear.

While on the topic of subjective assessments we have not seen demonstration or clarity of the existence of higher order expression in our library journals received to date in French (Vietnamese) or Italian popular writing. Whenever we try to translate them we find them lacking in rigor.

Perhaps we need more powerful translators.

In saying this, we have no intention to reflect on the intelligence or motive of Italian and French writers in general. Perhaps someone overseas could measure the reading levels on these foreign pieces so we could compare them with our recorded ranges for our literary base.

2.0 Buddha Dhamma Tradition

Irrespective of local styles, for over 2500 years, Buddha Dhamma in the Theravadin tradition has helped people understand the causes for personal happiness. Buddha Dhamma is relevant, practical and timeless in all countries.

Our resident Teacher and Founder of our Centre, John D. Hughes, made a place for persons in order to introduce a philosophy of life based on Buddha Dhamma and to encourage the prime study, practice and realisation of Buddha Dhamma within Theravadin tradition.

Our Founder’s dedication to the propagation of Buddha Dhamma has helped make our Temple the oldest Buddhist Temple in Victoria in the same location.

The Buddhist Discussion Centre (Upwey) Ltd. (BDC(U)Ltd.) is a Regional Centre of the World Fellowship of Buddhists (WFB), and an associated Spiritual Training Centre of the World Buddhist University.

We take the high ground with objectives that include:

To promote among Members strict observance and practice of the Teachings of the Buddha;

To propagate the sublime doctrine of the Buddha.

A deep and comprehensive treatment of a variety of traditional methods are taught at our Centre.

For those who can benefit from a Mahayana approach, we make such teachings available. Within a clear framework, our Centre has a variety of traditional Buddha Dhamma programs, including Prajna Paramitayana and Ch’an.

For decades, we have intended to introduce Pali words, (without diacritical marks), into the English language; just as sutra has become an English word (see OED).

3.0 Teachings to Raise Insight and Mindfulness and obtain balance in practice

Mindfulness of the present happenings is the main practice.

Traditionally called Vipassana, Members can view anicca (the ever-changing nature of things) and head towards path of entry of Nibbana (sotapan or better).

Venerable Lin Muni, a Cambodian Monk, has guided Vipassana at our Centre many times.

3.1 Buddha Dhamma Teaching Times

Buddha Dhamma Teachings are taught to the Public, by our resident Teacher John D. Hughes at the Centre every Monday and Friday evening starting at 7.30pm.

Private teaching occurs everyday by appointment, for Members.

3.2 Prajnaparamita Teachings

We are happy to report Master John D. Hughes teaches the Prajnaparamita Sutta on the Perfection of Wisdom Tuesday evenings starting at 7.30pm. These rare Teachings are being taught for three years and three moons concluding on Versak 2002. Those wishing to join in these unique teachings are encouraged to become Members of our Centre and those who cannot keep precepts are encouraged to leave.

3.3 Visiting Teachers Give Specialised Lineage Transmission

At times, the Centre accommodates eminent Buddhist Monks and Teachers from other Centres and overseas to conduct Dhamma talks and teachings.

3.4 Puja Transmissions

Over the last ten years, we have had Pujas conducted at the Centre by visiting Teachers, such as Francisco So who teaches in the Chinese/Tibetan traditions.

3.5 The Way of the Scholar - With Literacy Teachings

To overcome through literacy, sloth and torpor, selected Students are taught over time the methods of writing about Buddha Dhamma. They become the next generation of wordsmiths.

Members are encouraged to skill themselves attending University courses, even though the lecturers may not hold major precepts.

We are not naive enough to believe these initiatives will come from Universities.

They must come from religious leaders.

Our publishing program provides training opportunities for global private correspondence, Internet input, key articles for the Buddha Dyana Dana Review and our inhouse journal Brooking Street Bugle (comprised from members internal e-mails), and practice in writing conceptual solutions to real projects.

Faith cannot fly in the face of a lack of precepts and experience.

A literate involvement is encouraged in a world that discounts the traditional power of clean writing. It is more inclined to believe power comes from the sword rather than the pen.

Our weekly Buddhist Hour radio broadcast scripts provide a skills incubator for meeting timelines. Regular attendance is needed and a strong wish to learn. Our superior library gives research experience.

3.6 The Buddhist Hour Broadcasts from - Hillside Radio 87.6FM, 88FM and 1620AM and Our Plans for Web Radio

The Buddhist Discussion Centre (Upwey) Ltd. broadcasts a Buddha Dhamma program called the Buddhist Hour from Hillside Radio (87.6FM, 88 FM and 1620AM) at Bayswater, Victoria, every Sunday from 11am to 12noon.

3.7 Buddha Chanting

Regular chanting adds much power to our Centre.

In accordance with Theravadin tradition , we hold Morning chanting sessions on the NEW MOON, FIRST QUARTER, FULL MOON and the LAST QUARTER of every month. The local Devas and Devatas attend to share our merit.

3.8 The Way of the Garden

Health is greatest wealth. We live in a pure air place. The intense city pollution seldom reaches our Centre.

Many jobs are sedentary. Students need physical exercise. Selected Students are taught within the garden settings to do useful work and to observe how the four seasons change. This method improves their physical health and the good air reduces lung and breathing troubles.

4.0 Fundraising & Financial Responsibility as Leadership Training

We define good Students as those who wish to stabilise the continued existence of our Centre. They understand our financial programs are based on “self-help” and conduct fundraising appeals on a steady basis.

They understand that it makes good sense to help conduct fundraising and provide needed supplies. The result is that their wealth increases.

4.1 Teaching about Relevant Current Affairs

Before persons can “re-think” society they need to know how it operates.

To help understanding, we are Members of the Ethnic Communities Council of Victoria. From time to time, we are invited to put our position to Government Standing Committees drafting new legislation.

We have plenty of good useful social information from our world wide services.

4.2 Humanitarian Activities

We like our key Members to gain overseas experience with fellow leading Practitioners. We train persons towards cultural adaptability that can distinguish between generosity and stinginess and encourage the practice of dana (material assistance). We fund Buddhist orphanages in Bangladesh and India. We organise and promote exchange of missions, scholars and students of the World Fellowship of Buddhists.

5.0 The Ch’an Academy

Although his prime training is as a scientist John D. Hughes has taught the Way of the Brush for many years.

To institutionalise this teaching the Ch’an Academy was founded by John D. Hughes. It is a registered business name owned by the B.D.C.(U) Ltd The Ch’an Hall of Assembly was officially opened on 6 February 1986.

5.1 Ch’an Classes

We have a world class Calligraphy reference collection. As an ancient Buddha Dhamma practice, Ch’an trains the mind by the Way of the Brush. Ch'an (Zen) trains the mind using ink, paper, inkslab and brushes over the four seasons. Classes in Ch'an methods are conducted by the resident Ch'an Teacher, John D. Hughes, and visiting Teachers. John has empowered two senior students to teach his Ch'an methods under his guidance, on the last Sunday of each month.

5.2 Sumi-e Classes

We are happy to be associated with good co-mates.

For over ten years, Sumi-e methods are taught at the Centre by Master Andre Sollier. Classes are conducted monthly over the four seasons and each class runs from 10am to 3pm. Master Sollier selects a new theme every year for his students to learn. The theme for 2001 is the Story of Siddhartha.

Several Videos have been made of this Master and will appear on our websites this year.

6.0 Five Day Bhavana Courses

Four, Five Day Bhavana courses are held throughout the year. Courses run from 9am to 10pm each day and there is no fee for attendance. All those who attend the courses are asked to maintain at least five precepts.

The teachings given of 100 courses has been well documented over the years.

7.0 Founder’s Day

Founder's Day will be held at our Centre on 9 September, to mark the occasion of John D. Hughes' Birth Anniversary. Our Founder's dedication to the propagation of Buddha Dhamma has meant that our Temple is the oldest Buddhist Temple in Victoria in the same location.

8.0 The Five Training Paths for Bodhisattvas

We train Boddisattvas at different levels.

For those with correct Vows, we teach Bodhisattvayana training with BODY, SPEECH and MIND.

There are five progressive levels or paths that a Bodhisattva travels through during his or her training. The path of accumulation, preparation, seeing (insight), meditation and no more learning.

8.1 The Path of Accumulation

The path of accumulation has three levels. For the first accumulation or dana - our Members are taught cause and effect of how much good (kusula) deeds they must do.

Carrying water and chopping wood, building, gardening and maintenance, offering food, cleaning the Centre, recording what has been taught and providing publications of well edited texts both on paper and on our 8 websites, the student is encouraged toward the perfection of his or her dana and see it established at three levels in at least three ways.

Later DANA can be practiced in further ways..

At first, practitioners listen to the teachings without comprehending what is being taught. Over time, appreciation for the teachers good qualities is developed. On the advanced level of the path of accumulation, it is possible for practitioners to realise emptiness or create the necessary causes for clarity. It is on this path that persons make merit and start to develop wisdom.

8.2 The Path of Heat

There are four levels in the path of preparation. The first level is described as heat. As defilements are destroyed, heat appears and the practitioner begins to develop a clearer conceptual awareness of emptiness in meditation. The flurry and worry of initial practice can appear as heat on the students body. This can gradually be removed over ten years or so. The students should not “over exert” themselves during this training.

8.3 The Path of Peak

The second level is described as peak. The peak level marks a point at which the virtuous roots that have been cultivated previously will no longer decrease or be lost. Here, the regular chanting in Pali of precepts (sila) and refuge become clearer and clearer and the chanting produces immediate brightening of the mind. The perfection of sila is established at one level.

8.4 The Path of Patience (khanti)

Patience is the third level where the practitioner develops familiarity with the concept of emptiness and overcomes fear of it. The perfection of patience (khanti) is established at one level. When persons have reached this understanding, they are safe from falling into bad rebirths. The conceptual understanding of emptiness is so powerful that they gain a deep understanding of the infallibility of the law of cause and effect. Persons at this level cease to create negativities because Members withdraw volition from akusula kamma when it appears. The four foundations of mindfulness are established.

8.5 The Path of Supreme Dhamma

The fourth level is known as supreme mundane qualities or supreme Dhamma. At this level a cognised subject is no longer adhered to by the practitioner during their meditation. Subject and object appear but the meditator no longer consciously perceives or grabs on to them. Tanha (thirst for worldly experience) reduces and raga (sensuality) reduces.

8.6 The Path of Seeing

The path of preparation is a connection path and leads the practitioner to the path of seeing. We teach the path of seeing by using the seven fold analysis of Buddhist logic. At this stage, the student may live the life of a Brahmachariya to a large extent.

The path of seeing is where the practitioner directly experiences emptiness for the first time. He or she does not create any new causes to take rebirth in samsara. The path of seeing is the first of the ten spiritual grounds of the bodhisattva.

9.0 Developing Consistency

Consistency is a result of meritorious actions done in the past and in the present. We encourage our Members to become skillful at making merit because they understand the importance of looking after the teacher and the Centre.

Our merit making performance for consistency has increased by 43% for most Members over the last 12 months and is increasing each day as Members comprehend the length of time needed for practice. The great Indian master, Chandrakirti says that all kinds of accomplishments follow from diligence, consistency and enthusiasm.

Whatever practice Members do, big or small, if it is done consistently, over the course of time they find great progress within themselves. One of the examples used in Buddhist literature is that our enthusiasm should be constant, like the flow of a river. Another example compares consistency to a strong bowstring. If a bowstring is straight and strong, we can shoot the arrow further.

It is important for Members to be moderate in applying themselves to practice. The middle way is the best way. Method and means are taught like the wings of a bird that flies straight. We want empowerment towards the present Sangha.

10.0 His Eminence Chogye Trichen Rinpoche’s Australian Visit

Our Teacher John D. Hughes and many of our Members were most fortunate to attend the Teachings given by His Eminence Chogye Trichen Rinpoche on Friday 22 June 2001 at Holy Redeemer Hall in Surrey Hills. The “Shakyamuni Buddha Empowerment” was taught by His Eminence Chogye Trichen Rinpoche and translated by his student Lama Choedak.

The Rinpoche was born in 1920 C.E. this life.

The event was organised by the Jamchen Buddhist Centre which is located at 19 Austin Street, Balwyn, Vic, 3103. Approximately 300 laypersons were present for the Shakyamuni Buddha Empowerment which was one of the Teachings given by His Eminence on this visit.

Our Teacher recommended Members attend this great event and give Dana.

Twenty of our Members received blessings during this visit.

His Eminence is a pre-eminent Tibetan Buddhist master, a teacher to some of the greatest Tibetan spiritual leaders of our time, including His Holiness the Dalai Lama and His Holiness Sakya Trizin. He is a fully accomplished yogi and lineage holder.

This is his 18th rebirth as a Trichen Rinpoche.

His Eminence arrived in Melbourne on Thursday 21 June 2001. During his Melbourne visit, he gave three Dhamma Teachings from 22 to the 25 June 2001. These were held at Holy Redeemer Hall, corner Mont Albert Rd & York St, Surrey Hills, Victoria, 3127.

11.0 Use of Off Site Vipassana Retreat

We conserve our facilities and specialised resources and do not try to become a general store promising all things to all persons. Where needed, we use the publicly available resources of other Centres. Two of our Members attended a Ten Day Vipassana Retreat at the Vipassana Centre in Woori Yallock from 30 June 2001 to 10 July 2001.

Earlier this year, another Member undertook this retreat. We praise this facility where practice in the style of U Ba Kim is possible.

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AJARN CHANHPHY PANYANO MANIVONG

“Self Interview”

My past ten years involvement with the Buddhist Discussion Centre (Upwey) Ltd.

I came to visit the Buddhist Discussion Centre (Upwey) Ltd. on 21st March 1991, the date of my birthday. I was invited to stay and did so for one week’s meditation practice. No talking, and abstinence of all food was part of this practice.

When I awoke in the fragrant surrounds of the Centre, I walked with my monk’s bowl around the garden, and was offered food and sustenance by the Heavenly Devas.

I would then walk to the Wooden Dragon Buddha, which was facing the Eastern Gate, where water offerings had been placed by Dhamma practitioners. I sat down in front of the Dragon Buddha and used this water to clean the Sangha bowl, and drink the contents. This was heaven food for the monk who wishes to do the right thing in the future and stop suffering.

I turned my attention to the fact that Australia is new to the teachings of the Buddha, and what I could do to sustain and build the good things for this Buddha Sasana, for the benefit of all beings in this country. Why? Because Buddhism is newly born in this country.

The Buddhist Discussion Centre (Upwey) Ltd. was officially inaugurated in 1980.

The Centre had acquired numerous Buddhist artifacts, icons and statues, but I felt the need to offer more to help the people remember and practice Dhamma.

The fact also that Australia is a multicultural country directed my efforts in acquiring these Buddhist statues from various Buddhist cultures around the world, which is in line with the multicultural, non-discriminatory policy and culture of the Centre.

The genuine enthusiasm to learn the Buddha Dhamma by the people of Australia in general and the students, pleased and encouraged me to help leverage the efforts of the Centre by upgrading and expanding the resources available for practice.

The many overseas and local Buddhists who visit this Centre regularly recognise their own Thai, Sri Lankan, Chinese, Japanese or other Buddhist cultural artifacts presented within this Centre, and so feel at home, honoured, and at ease.

My first gift was to offer approximately 20 chairs, so it would be easier for students to sit in the garden and listen to the Dhamma.

I later traveled overseas and taught the Dhamma in many different countries. I taught persons of many nationalities, including Laotians, Vietnamese, Chinese, Sri Lankans, Cambodians and Australians.

The Chinese people have a strong belief in Quan Yin. The Thai and Sri Lankans are strong believers in the Walking Buddha. Therefore, my first gift was a Quan Yin, and then a Walking Buddha, 110 cm and 120 cm high respectively, both made of bronze.

I returned from overseas to visit and pay respect to the founder, John Hughes, on his birthday 9th September 1993, and offered the Walking Buddha to the Sangha on behalf of John, so that the merit and blessings would keep him safe, healthy, and have a long life.

I again returned overseas. More Vietnamese people visited the Centre. The Vietnamese people are strong believers of Buddha Was Born. I then ordered and brought the Buddha Was Born image to the Centre. This statue weighed 359 kg, was 110 cm high, cast of bronze, overlaid with gold paint and cost AUD $ 13 000. It also had seven lotus steps accompanying the image, also cast of bronze, overlaid with gold paint, and each weighing 50 kg.

I returned overseas in 1998 and brought back the Dragon Buddha statue. This image was 550 cm high and 120 cm wide, and weighed over half a ton. It cost AUD $ 16 000, and was made of bronze and painted gold.

An additional AUD $ 500 was donated for the roof and maintenance of the Bodhi tree and the protective surrounds, and a donation of AUD $ 200 towards the upgrading of the Centre’s electrical system, and 6 cans of gold paint valued at AUD $ 85 each, were also given.

In 2000, the Centre’s students, under the guidance of their teacher, constructed a Stupa in the garden. I was happy to donate AUD $ 3500 towards the bronze roof construction. Included in this donation was AUD $ 300 donated by Jocelyn Hughes, and AUD $ 200 donation by Vanessa McLeod.

Further on, I came into possession of 1500 Buddha relics, of which I gave 69 to the Centre.

In the year 2001, I donated the Reclining Buddha, which cost AUD $ 18 000. The length of this image is 150 cm and it weighs over 400 kg, is cast of bronze, and is copper in colours. Pam Adkins kindly donated AUT $ 300 towards this gift.

Returning to earlier days, 1991, I wrote the book entitled “The Way Your Are Looking For”. This was a difficult process, as my English was not extensive. John Hughes helped in translating this book to English, correcting many of the grammatical errors, but it still wasn’t perfect. This was not John’s fault, but my lack of understanding of the conversion of Pali and Lao texts into English. The pressure of time in which to publish was also a major factor to the lack of grammatical editing.

Once published, I gave the Centre 2500 copies, which they could sell to visitors or others, for AUD $ 12 each. All monies were used to help fund and run the Centre.

Other publications followed:

• “The Buddha Dharma For You” (200 copies donated to the Centre)

• “The Emptiness You Are Looking For” (250 copies donated to the Centre)

• “Insight Meditation Vipassana - The Middle Way Meditation of the Six States of Consciousness (Bhumi 6)” (250 copies donated to the Centre)

All monies raised by the Centre from these publications went to helping the Centre.

These are some of the good things I have been able to contribute for you to remember the Buddha, and to strengthen the Buddha Sasana in the world.

I wish I could do more for you all, but now, of course, I am old. Which is why I ask each and every one of you, to practice now, to do the good things, now, tomorrow may be too late for you. Why? Because no one sees you tomorrow, only your name remains. If you want to do the good thing, start now, don’t wait for tomorrow. There are only 365 days in one, year, and then a new year begins. When will tomorrow arrive?

These gifts have brought great joy to me. No other rewads are necessary. What the students think of me I do not know or worry about, as I know I have done my best to help the Buddha Sasana.

This story is written only to help the Centre and the Buddha Sasana. I believe John Hughes knows a lot of Dhamma, and is a master Teacher. I wish in the future he ill bring more of the good things like I have done for the Buddha Sasana and the Centre, more and more. He knows many monks from all around the world, including Australian. At the time when I first came here. I believed I could help in those areas which have been mentioned. In the future I wish that the Sangha will continue to bring the good things to the Centre, to keep strengthening the Buddha Sasana in Australia for many years to come.

It is unfortunate, but due to the business of the Centre, unavoidable not to be able to have had this celebration of my birthday, the 21st March 2001. But, I am happy to celebrate with you today, Tuesday 17th April, 2001.

I am happy to recollect my first memories of the Centre 10 years ago until today. Much has changed, I remember all these changes a I am sure all of you who have been at the Centre for the period will acknowledge the improvements in the buildings and garden surrounds.

I walk around the Centre happy to see all the good things. The work and efforts of you and your teacher can be seen everywhere.

I walk in the garden and see the Dragon Buddha, the Reclining Buddha, the Stupa and it’s protective surrounds. I enter the hall, I see Quan Yin, the Walking Buddha, and as I exit through the back door I see the Buddha Was Born. I will never forget these images, I will remember them forever.

But I still remember back to 10 years ago, when I look at the picture of myself and John and students, meditating in the front garden of the Centre. You look at the picture from 10 years ago, and look now. What is different? This, I want to give to you, to remember the past and now, make you more happiness and remember forever. It makes me so happy, and I think it makes all of you happy, too.

That is a review of my past 10 years with your Centre. I would like to take this opportunity to thank you and all the Buddhamamaka in Australia and around the world, to bring your minds here to join in these blessings and offerings. To help me do the good things and bring all your minds to enjoy and make you happy and at peace, and make one another happy to enjoy all the good things I have done over the past 10 years. I wish all the good things I have done, I want to send to the Buddhamamaka and the Heaven worlds, Deva world, Naga world, Human world and Hell world. All to come and enjoy, make you happy in the good things I have done, sending to them. All this on my wish. Whoever has a problem, stop the problems. All have happiness, keep going to become more happy. I wish the god, humans and animals to be kind and live together and take care of themselves, have happiness and long life. Take care of yourself and make yourself happy.

SADHU, SADHU, SADHU, ANUMODHARMI.

Ajarn Chanhphy Panyano Manivong

17 April, 2001

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CELEBRATION OF VERSAK

MESSAGE FROM THE PRIME MINISTER OF AUSTRALIA

The following is a message from the Honourable John Howard, Prime Minister of Australia, received via facsimile transmission, at the Buddhist Discussion Centre (Upwey) Ltd. on Friday 4 May 2001 at 9.31am (local time).

“MESSAGE: CELEBRATION OF VERSAK, THE LORD BUDDHA’S

DAY - MONDAY, 7 MAY 2001

It gives me great pleasure to provide this message in support of the celebration of Versak, the Lord Buddha’s Day.

Buddhists are renowned for the value they place on peaceful co-existence and the importance they attach to their search for harmony between the physical and spiritual aspects of life. This festival commemorating the birth, enlightenment and death of Sakyamuni Buddha is a wonderful opportunity to further promote these beliefs and to honour the memory of Lord Buddha’s compassion.

Over the past century, Australia has fostered a truly multicultural society that respects and encourages communities to pursue their individual cultures and beliefs within an Australian context. It is my hope that Australia continues in this direction and maintains a society in which equality, mutual understanding and respect remain as fundamental tenets of our way of life.

I send my best wishes to all members of the Buddhist community participating in this festival and congratulate the organisers on what I am sure will be a highly successful event.

John Howard”

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Message from the Minister of Immigration and Multicultural Affairs, the Hon Phillip Ruddock MP, to be read by the Hon Andrew Olexander MLC at

VERSAK 2544

BUDDHIST DISCUSSION CENTRE (UPWEY) LTD

MELBOURNE, MONDAY 7 MAY 2001

My sincere thanks to Mr John Hughes and members of the Buddhist Discussion Centre (Upwey) for inviting me to attend this year’s Versak celebrations. Although prior commitments have prevented me from attending, I welcome the opportunity to send my very best wishes on this most important occasion for your Centre, and indeed, for Buddhists everywhere.

No one is certain when Buddhism was introduced to this continent. Some anthropologists have suggested that it may have been as early as the fifteenth century, when the Ming emperors sent their ships to explore this region. We do know, however, that during the 1800’s, Buddhism was practised by the Chinese on the goldfields, and then by the Sinhalese, who came to work in the sugar cane industry. What we can say, without fear of contradiction, is that Buddhism is one of the fastest growing religions in Australia today. And this is due, not only to the influx of Immigrants refugees from Asia during recent decades.

In fact, it is apparent that undoubtedly due to the fact that the teachings of Buddhism are universal and transcend cultural and social boundaries. I also believe its popularity in Australia reflects the special significances that Buddhism Buddhism increasingly attracts adherents from a wide variety of backgrounds. This is has for people living in a multicultural society. The qualities and values espoused by Buddhists are very much in tune with the virtues of tolerance and understanding that are so important in a culturally diverse community such as ours.

I would like to take this opportunity to congratulate the Buddhist Discussion Centre (Upwey) for your services to the Buddhist community of Australia. As you celebrate the life and teachings of the Lord Buddha in the spirit of friendship today, I join with you in the hope that these actions, in honour of the Lord Buddha’s 2544th Birthday, will indeed benefit all sentient beings, and bring more beauty, harmony, compassion and wisdom to the world.

(The Honorable Phillip Ruddock MP
Minister of Immigration and Multicultural Affairs)

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A Message from Helen Shardey, Shadow Minister for Multicultural Affairs,

to the Buddhist Discussion Centre on the occasion of Versak Day, May 7 2001

Please accept my apologies for not being able to be with you all here today to celebrate the Buddha’s Birthday.

Without doubt Buddhism is one of Australia’s fastest growing religions. During the last decade the number of Buddhists in Australia has grown by almost 300 percent. There are now some 65,000 people of the Buddhist faith in Victoria and about 200,000 in total around Australia.

This community forms a valuable and widely respected part of Victoria’s cherished multicultural way of life. However, the Buddhist community’s recent growth belies the religion’s long history in Victoria.

Buddhism was first introduced during the Victorian Gold Rush of the 1850’s when Chinese miners arrived in their thousand bringing their faith with them. In fact, Chinese Buddhists were among the first multicultural community to come to Victoria following European settlement.

Since then, Buddhism with its universal message that the solution to the problems of existence lie within each individual, has inspired many Australian politicians, thinkers and artists. Three times Australian Prime Minister Alfred Deakin was one of those impressed by the faith.

In 1880, Deakin wrote about the “infinite tenderness and boundless compassion” of Buddhist doctrine. In 1951, the first formal Buddhist Society was founded in Sydney but real growth did not begin until the increase in Asian immigration during the 1980’s.

This influx of practicing Buddhists firmly established the faith in Victoria where there are now more than 100 Buddhist groups or associations.

As Shadow Minister for Multicultural Affairs it seems to me that Buddhism and the concept of Multiculturalism have much in common. Both call for harmony, acceptance and respect as a means to creating a better and richer society but perhaps the broader community still has something to learn from the tenets of Buddhism.

We must all work to maintain our diverse and happy community. This should not be an onerous duty but rather one that we all accept with joy and pride.

On behalf of the Leader of the Opposition and the Victorian Liberal Party I wish you all the best for today’s celebrations.

Helen Shardey

Shadow Minister for Aged Care, Housing and Multicultural Affairs.

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THE INTERNATIONAL BUDDHIST YEAR OF METTA

(LOVING KINDNESS)

7 MAY 2001 - 26 MAY 2002

Target for the Year B.E. 2544-2545.

Commencing on Vesak, 7 May 2001, Buddhist Regional Centres of the World Fellowship of Buddhists will have a target to observe the year, 7 May 2001 to 26 May 2002 as the International Buddhist Year of Metta (Loving Kindness).

After the end of all our meetings/seminars and/or religious performances, the diffusion of Metta (Loving Kindness) will be observed by reciting the following Pali and English versions.

Diffusion of Metta or Loving Kindness :

Sabbe Satta;

(May all sentient beings),

Avera Hontu ;

(Be free from enmity),

Abyapajjha hontu ;

(Be free from ill will ),

Anigha hontu ;

( Be free from suffering ),

Sukhi attanam pariharantu ;

(Live a happy life ).

At our Centre, this will occur every Monday, Tuesday and Friday nights after meditation, Morning Chanting and other special occasions and functions.

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40TH BIRTHDAY STATEMENT BY ANITA SVENSSON ON 4 MAY 2001

Dear Venerables, Teacher, Friends, Family and Members of the Buddhist Discussion Centre (Upwey) Ltd., Ladies and Gentlemen,

Thank you for your kind wishes and loving blessings on the 40th anniversary of my birth.

Now a practitioner of Buddha Dhamma I know where I am going.

As a result, I can see in perspective how my Mother and Father helped me, but the most influential person was my grandfather Thomas Smith.

Four generations from my birth was an Englishman, Colonel Salvadore Smith(1784 - 1872) who served 40 years in the Maharaja of Gwalior’s Army. His daughter, Victoria Marion had two children Joseph and Francis. Joseph had 4 children one of whom was my, great grandfather Lazarus (born 1889 - died 1925). His son was Thomas Smith, my grandfather, born in 1910 died 1997.

The family fortunes became good so that my grandfather’s father was quite rich. Thomas started school at St Peter’s College, Agra.

When Thomas was 15 his father died, leaving his Mother alone.

Being the elder son, he became responsible for bringing up 2 brothers and sisters and looking after his mother.

This experience made Thomas the wise and kind person that he was known for.

Thomas left school and went to work for the Agra Times, the local newspaper. He attended school after working hours and taught himself most of what he knew.

I admired Thomas for his motivation and determination - he achieved everything he set out to do.

All his brothers and sisters attended high school, were wealthy and happily married. All of Thomas’s seven children attended University and hold at least one University degree and are wealthy.

During my childhood, I spent most of my Summer holidays at my Grandfather’s house in Agra, the city of the Taj Mahal.

We, my brother and I would start the day by going with him on his morning walk at 7am, while the rest of the household slept.

While walking he would give a commentary on all the people and buildings we passed : The Catholic nun’s quarters, where he use to give English tuition to the Indian Nuns when he was 17- to raise money for his family.

Thomas always seemed to know the right thing to do.

He spent most evenings helping other persons. After work he would relax downstairs in the courtyard (where he slept) and wait for people to come to see him.

Persons from every walk of life came to him for advice and guidance - from who their daughter should marry, to what they should do with their business.

I would sit quietly, serving tea to the visitors and listening to how he would solve the dilemma.

He would often say to me - “Anita, things are not always what they seem to be - always try and find out the truth, then you can really help people”. It was this that made me look for Buddha Dhamma this life.

Some of his rules were: Comb your hair, dress neatly, wash your hands, face and feet - never be like an animal; Always wear shoes - never go into the street barefooted - its dirty; Always learn, go to the highest learning that you can, learning is the most important thing - it means you can rely on your self; Always look after books, never put them on the floor; Guests in your house must be treated with highest courtesy.

Thomas had a high sense of morality, did not approve of alcoholic drinks and always said - never borrow money- save it first, then buy.

Thomas became the chief editor of the Agra Times and was well known in the journalist community. After his death at 86 years, on 15 April 1997, Thomas Smith Road was named in memory of his work as a great journalist.

Thomas once advised me to return to Australia when I had decided to live in India. He said that there were more learning opportunities in Australia and that I should take advantage of this. To study in India cost a lot of money.

I followed that advice thrice fold when I met my Teacher, John D. Hughes, who told me exactly the same thing. However he also told me the theoretical value of this was correct, through the law of cause and effect and so on.

On my 40th Birthday I am working towards preparing for another’s birthday celebration, that of the Buddha Gotama, whose birth, enlightenment and death anniversaries occur on Monday 7 May 2001, known as the celebration of Versak.

A measure of our Centre’s performance, is that the Prime Minister of Australia, the Right Honourable John Howard has communicated a Celebration of Versak message to us. As the Prime Minister says, in the second part of his message :

“ Over the past century, Australia has fostered a truly multicultural society that respects and encourages communities to pursue their individual cultures and beliefs within an Australian context. It is my hope that Australia continues in this direction and maintains a society in which equality, mutual understanding and respect remain as fundamental tenets of our way of life.

I send my best wishes to all members of the Buddhist community participating in this festival and congratulate the organisers on what I am sure will be a highly successful event.”

I am happy to meet with the Buddha Dhamma this life.

I am happy to receive the rare Padmasambhava calligraphy painted by Lyne Lehmann and presented to me by all Members of the Buddhist Discussion Centre (Upwey) Ltd. on my 40th birthday.

I intend to devote this life and future lives to Buddha Dhamma practice.

I am happy to be an Australian Citizen.

I am happy to be the Public Relations Officer for the World Fellowship of Buddhists Standing Committee on Women.

I am happy to be a Director of the Buddhist Discussion Centre (Upwey) Ltd.

I am happy to be the secretary of the Buddhist Discussion Centre (Upwey) Ltd.

I am happy to be the Vice-president of Corporate Governance and Reporting Task Unit of the Buddhist Discussion Centre (Upwey) Ltd.

I am happy to be the joint Occupational Health & Safety Manager of the Buddhist Discussion Centre (Upwey) Ltd.

I am happy to be a Director of Nursing.

I intend to devote my life to doing the good things that wise persons do.

All of the above are results of generating the intention to devoting life times to learning.

I intend to devote my life to life times of learning and I recommend that you consider doing the same.

Through scholarship you can help persons that other persons cannot help.

I thank my parents Ann and Max Smith, Thomas Smith and all my ancestors for my current birth. I thank them for teaching me and sowing the seeds of my scholarship.

May they be well and happy.

I thank my Teacher, John D. Hughes who I intend to meet again and again and again in future lives.

I thank all my past, present and future teachers.

May you be well and happy.

SADHU SADHU SADHU

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Facing your Sansara Universe with Dhamma Wisdom

Thesis by Mr. Piyasiri M. L. Hettige

In the Tripitaka the terms Vinnana, Sansara, Karma & Nibbana are referred to as infinite universal orders that defies clear definition of origin, computation and description. The reason why the Buddhas did not go into details regarding these issues was that with their super knowledge they knew at that time the Ordinary Humans would not be able to grasp the intricate Cosmological Nature & Composition of these Interchangeable Complex Cosmic & Astro-Mental Energy configurations and interactions which are more intricate than atomic energy interchange. As such their explanation would not have yielding any extra benefits to the lay followers who would nevertheless understand these ultimately with the dawn of Dhamma Wisdom. Hence these concepts have been regarded as infinite or non-quantifiable phenomena and left unexplained up to the present. However with the present levels of Technology advancement it has become possible to come up with Scientifically acceptable definitions of these Terms so that we can correctly interpret the meaning of the Buddhas Message through the Dhamma and face our own Sansara with the confidence gained through Dhamma Wisdom.

Before we proceed further it is essential to establish what exactly is meant by the term Life. In the Dictionary several vague descriptions are given, but herein, we are only interested in the Buddha’s clear definition of ‘Life’, which could be summarized thus: Life results with the combination of Nama, Rupa & Vinnana in various states of interaction between Mental & Physical Energy unique to each Plane of Existence, within the Material Universe. Nama means Ethic Identity or Name of the Vinnana Plane of Existence which has its own code of ethic standards, thus in the Human Vinnana Plane of existence the ‘Nama’ of the ethic code is ‘Human’. In the Plant Domain the Plant type code of ethics is apparent, similarly in the Animal Domains the Animal type code of ethics prevail. Rupa Means Form either Material or Ethereal. Humans, Animals & Plants have Material Forms, while Devas, Prethas etc., have Ethereal forms with a different degree of luminance according to their latent energy levels. Vinnana is defined and discussed in detail later in this paper, as such it will suffice to mention that without the appropriate mental energy supplement from the Vinnana, which is vital to activate the Ethic Consciousness of the Nama-Rupa no life continuum can take place. The moment the Vinnana dissociate from it the Nama-Rupa component dies. There will be a school of thought that will ask what has the Vinnana got to do in Plant Life? The answer is clear; the relevant Vinnana category in this case is a Single or Mono track Vinnana Energy Field that imparts only the Ethic Consciousness to the Plant so that it can manifest its growth properties accordingly.

Although no detailed description or clear definition of the terms Vinnana, Sansara & Karma are found in the Tripitaka to enable us to formulate an evaluation of the energy composition of the different categories, it is clearly mentioned that they are not bound or restricted by time, space or effected by Earth laws or phenomena such as gravity, magnetic fields, electricity, atmosphere etc., which leaves us no alternative but to accept them as permutations & combinations of Astro-Mental Energy fields that defy even solar radiation and are governed by a complex pattern of Cosmological principles clearly understood only by the Buddhas.

In order to fill the void thus create, probably, intentionally by modern Scientists that turned a blind eye to what could be termed the most vital issue of harnessing the unlimited capability of the Human Vinnanna (Trans-Sansaric Consciousness TSC), probably because these Scientists, influenced by Western Religious Institutions, feared that proper investigation of these concepts might bring to light startling and hitherto never dreamed of revelations confirming and consolidating the teachings of the Buddha and the Dhamma, the following hypothesis is thus presented as a first approximation which could be improved upon later by future intellectuals or Arahants:

Identifying Multi-Dimentional Parallel Universe Systems That Exist.

The Literal explanation of the term Universe is documented as all space and matter that exists. Yet no meaningful explanation is made of the limitless Mental Energy & Synergy Force Fields that are now known to co-exist and control this matter and space, which we have to recognize as Pure Cosmic Mental Energy Fields of (Parama Nana) Ultimate Consciousness and the Astro-Mental Energy Fields of the (Vinnanas) Trans-Sansaric Conciousness. Therefore it has become essential to recognise this Innumerable, Interdependent, Ethereal Universe Systems, which are existing within this Material Universe. Hypothetically they could be categorized as Follows:

Pure Mental Energy Universe System.

The Ethereal Universe of the Parama Nana (Ultimate Consciousness) with Cosmic Mental Energy Force Fields which are Multi-Dimensional and controls & condition all matter and space that exists in the Material Universe.

Combined Mental & Physical Energy Universe System.

(a) The Multi-Dimentional Vinnana Universe Systems as well as their Sansaric Universes of each Vinnana powered by interchangeable, life stimulating Mental Energy / Synergy resonance patterns which enable life within this Universe. Which the Buddha refered to as Infinite Sansaras associated with Re-becoming.

(b) The Four Dimentional, Material Universe which consists of all Space and Life Supporting Matter together with Life Modulating Physical Energy Determinants such as Air, Earth, Fire, Water, Gravity, etc.

Note: Interactions between the Pure Cosmic Mental Energy Fields of first named Universe Systems with the Physical Energy of the Material Universe give rise to the Sansaric Universes of the innumerable Vinnana Universes described as Item (a) in the above Categorization.

Analysis of the Infinite Concepts of Vinnana, Sansara & Karma, whose area of activities are restricted to the Combined Mental & Physical Universe Systems.

It would be a great folly to try to analyze these subjects independently of each other as such the Vinnana, Sansara & Karma can be defined as inter-linked and inter-dependent, variable, entities whose interaction could be satisfactorily portrayed using the reversible equation; VIN-NANA <-> SANSARA KARMA NANA. If we define the units of Vinnana as V~Mental Energy and those of Karma as K~Mental Energy & SANSARA as S~Mental Synergy (Sympathetic Energy) and the Absolute units of Vinnana Energy as Astro Mental Energy. Then the Absolute values of each side of the above equation will be represented in Astro Mental Energy Units. Thus the interaction between Sansara (Purpose Aspiring Synergy) and Karma (Cause Effective Cyclic Mental Energy) will always result in Astro Mental Energy powered nuclei which are eternally coupled together within the Sansaric Universe of the Vinnana and able to interact with elements of Material Universe to create Life or Living Organisms.

However if the impurities or defilement Mental Energy of Karma is limited to a level below the requirements of an Active Vinnana, a Passive Vinnana results and if they are totally eradicated the Astro-Mental Energy of the Vinnana reverts back to its original undefiled form of Pure Cosmic Mental Energy of the Parama Nana (Ultimate Consciopusness), which thus is the attainment of the ‘State of Nibbana’ (No Re-becoming) for that Vinnana.

Incorporating the information contained in the Tripitaka Texts and based on the above hypothesis we can proceed to define these concepts as follows:

Definition of Karma (Cause Effective Cyclic Mental Energy).

Karma could be defined as a Universal Order composed of Mental Energy which transcends Time & Space and is composed of Bi-Directionally motivated Positive Mental Energy (Good Karma), Zero Mental Energy (Neutral Karma) or Negative Mental Energy (Evil Karma) which act as the Sansaric Fuel that determines the Ethic Status power of the Sansaric Life Cycle the Trans-Sansaric Consciousness (Vinnana) could Sustain during a particular manifestation.

Technically we can explain its function by representing it as a Karma Chakra (Wheel of Karma), which is always coupled together with the Sansara Wheel by the ‘Modern’ Vinnana (TSC) which functions as an Accumulator cum Synchromesh which can store and transfer the Bi-Directionally motivated Kusala (Good ‘+ ve’) or Akusala (evil, ‘-ve’) Karma Power to the Sansara Wheeel as required to maintain or generate Sansara Chakras and capable of influencing the Vinnana according to its Nature & Power to Generate Sansaric Manifestations in any of the known Realms of Existence oscillating between births as Human, Celestial, Demon, Animal, Still to be Born, or those in Hell. No Time or Space Limitations.

Definition of Sansara or Infinite Sansara (Purpose Aspiring Synergy)

We can define the Sansara (PASLC) as a reciprocal Univerwsal Order which is Time & Space dependant, and composed of Sypathetic Mental Energy that supports extra-terrestrial multi-life form cycle generated by each Trans-Sansaric Consciousness (Vinnana), within a preset Purpose or Ethics Orientated Astro-Mental energy Network. The duration of life thus activated being dependant on the Energy demands of the particular purpose oriented Vinnana Plane of Existence selected, while the period of duration & quality of the life form thus generated depends on the stored Karma Energy levels contained in the Vinnana.

A more technical definition would be as Sansara Chakra (Life Form Cycle) which is always coupled to the Karma Chakra (Karma Wheel) by the Vinnana (TSC) which acts as the Master Synchromesh which distribute or transfer the motive Power of the Karma Chakra of a Vinnana to maintain a Life Forn within a pre-set framework while maintaining the capability of generating still further life forms for that Vinnana in any Realm of Existence according to the Karma (Sansaric fuel) reserves available for exploitation.

Definition of Vinnana (Trans-Sansaric Consciousness)

The Vinnana is a Multi-Dimensional Universal Order that Transcends Time & Space, with its own self generating Astro-Mental Energy powerhouse which could be activated only during a Human Sansaric Manifestation. This enables it to replenish its energy banks through complex interactions between Cause Effective Cyclic Mental Energy (Karma Nana) and Purpose Aspiring Sympathetic Energy or Purpose Aspiring Synergy (Sansara Nana) that combine in variable proportions under preordained condtions to produce Mental Energy Resonance patterns that stimulate sympathetic vibrations within a preset framwork, termed the Sansaric Universe of each Vinnana, and effect the manifestation of a particular life form for a specified period of time, dependant on its inherent energy levels, anywhere in the Universe. The Vinnana could be categorized into two: (a) Vinnana with Active Consciousness. (b) Vinnana with Passive Consciousness.

The Term Vinnana, itself, helps to understand it primary functions. This Term could be written as Vinaya-Nana which gives the Meaning ‘Ethic Code’ containing Consciousness thus in a Human Sansaric manifestation it willl bring to the fore front the code of Human Ethics that are relevant from its data banks. Now since the Ethic code for each manifestation is different from another it is the Sansara-Nana which is denoted as Purpose Aspiring Synergy or Purpose Aspiring Sympathetic Energy that enables the Vinnana to activate the Ethic Code of the life form it intends to produce.

A Graphical Illustration of the possible random interactions which could occur as a result of the Sansaric Paths traversed by any Vinnana in the different Vinnana Planes of Sansaric Existence according to the dictates of the Karma (Sansaric Fuel) availablility is presented below to clarify their interaction further:

Vinnana Manifestation Planes available for Sansara Generation

Ascendant Astro-

Mental Energy Domains

Sansara Duration Time in Kalpas

Sansaras in Vinnana Planes of Extreme Sensuality.

Most Brahma Planes

&

Most Deva / Naga Planes

Sansaras in Vinnanic Anagami (Dhamma) Planes

& Brahma Vihara Planes Sans Vinnana

Sansara Duration Time in Planet (Earth) Years

Sansaras in Vinnana Planes of Human Capable of Karmic activity that produce Variable Astro-Mental Energy reserves to enable the Vinnana to Activate Nama-Rupa Component.

-----------------------------------------------------------------------------------------------------------------------------

Human Sansara ----------- With Extremes of Sensuality ----------- Human Vinnana Planes

_______________________________________________________________________________

Human Sansara < = Middle Path With Dhamma Wisdom = > Human Dhamma Vinnana Planes

MEDIAL LEVEL WITH RESPECT TO ASTRO-MENTAL ENERGY DETERMINATIONS
_______________________________________________________________________________

Human Vinnana ------------ With Extremes of Suffering ------------ Human Vinnana Planes

----------------------------------------------------------------------------------------------------------

Sansara Duration Time Planet (Earth) Years & Kalpas

Sansara in Vinnana Planes of Suffering & Deprivation

Retrograde Non-Human Planes

&

Animal Domains

Sansara in Vinnana Planes of Extreme Suffering

Hell

Retrograde Astro-

Mental Energy Domains

CAPABILITY STATUS OF EACH VINNANA ACCORDING TO LIFE FORM.

This detail analysis of the Vinnana Universe based on the Dhamma Wisdom leads us to the following conclusions:

1. Out of all Life Forms only the Humans possess the supreme Vinnana which could be justifiably termed as a Super Consciousness, requiring the highest Astro-Mental Energy levels to maintain it, hence the short Time interval During each Manifestation.

2. The Human Sansaric Life Cycle is the only Sansaric location available for the Vinnana to carry out a Self Refueling exercise to recharge its Astro Mental Energy Reserves, through Karmic Volitional Activity.

3. In Deva or other similar planes of Vinnana Existence the only means available for enhancing its Mental Energy reserve is through the Benevolence of other Vinnana which have generated Human Sansaric Life and are willing to donate some of their hard earned Good Karma Mentral Energy (Nobody wants Bad Karma Mental Energy) to help sustain a Deva, Naga or Brahma Sansara in their respective Planes or elevate the suffering of a Non-Human Vinnana in a Retrograde Non Human Plane. But there is no escape for them from their own Evil Karma, which they will have to Live out till that retrograde energy is expended.

4. Vinnana that have generated Animal Sansaras Will have to live out their retrograde Astro-Mental Energy in Toto as they do not have the ability receive or recharge the energy banks.

5. Karmic energy can not be expected to multiply or increase many fold, for the Donor through the act of donation or transfer etc. as is wrongly believed by many and therefore we can not compare karma energy transfer as equivalent to ‘one candle rekindling thousands others without diminishing its glow’ which is false propaganda generated to confuse Pseudo Buddhists lacking the True Dhamma Wisdom and bind them eternally to Sansara.

6. When a Benevolent Human Vinnana transfers a part of its Kusala Karma energy certain Devas Prethas & Apaya Beings could receive and benefit from good Karma Energy specifically directed to them. However they cannot reciprocate & give back this energy to us until such time they in turn become Humans and we the Karma Donors are again in dire states and require their good karma tranfer to our Vinnana which then might have the capability to receive their reciprocal Karma donation. The Karma exchange will take place many Sansaras later after the act of original donation and could be termed as a act of gratitude or the fulfillment of an obligation.

7. As mentioned in the Tripitaka, ‘Human’ beings who are probably living in inhabited planets in distant Galaxies could live up to the equivalent of 80,000 or more Earth years. Based on this inference it would be plausible to assume that previous Buddhas who might have attainted Enlightenment in these Planets of different Galaxies would have established Buddha Sasanas that could be still in existence in these Planets and also that some out of the many Buddhas mentioned by the Gauthama Buddha 2500 years ago could be still alive elsewhere within this Universe.

Therefore as Humans who are seeking the Priceless Wisdom of the Dhamma and fortunate to have been born during a time when a Buddha Sasana is in existence in our World, we should never want or need to depend on others to power our journey through our Sansara, when we can do so ourselves by developing Dhamma Vinnana and accumulating Our Own Mental Dhamma Karma Energy Reserves. If we start now and use this Mental Energy to maintain ourselves as Human Beings with Dhamma Wisdom (Dhamma Vinnana) throughout our future Births, till such time we can have Sufficient Mental Energy reserves to become a Path Attainer, well established on the irreversible Dhamma Pathways, so that from thereon there will be no reversals to our Sansaric Journey until we reach our ultimate Goal of Nibbana.

Piyasiri M. L.Hettige.

Founder, Dhamma Vivarana Movement.

P.S. Interested Readers could please request for a free copy of the book - ‘Transaric Power of Your Dhamma Vinnana’ for more specific information on the Buddha Dhamma for Lay persons. E-mail Address: hettige@col7.metta.lk

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