Our approaches to Wisdom and Compassion : our Way Forward
by John D. Hughes Dip. App.Chem. T.T.T.C. GDAIE
Vice President, World Fellowship of Buddhists
Council Member and Advisor, World Buddhist University
Founder, Buddhist Discussion Centre (Upwey) Ltd.
ACN 005 701 806 ABN 42 611 496 488
and Anita M. Hughes R.N. Div 1
Research assistant: Evelin Halls, Dip.For.Lang.Corres.
our ref : LAN 2: I:wfb02.rtf
20 October 2002
Where our Dhamma Centre is at Upwey, Victoria Australia there is enormous cultural diversity.
In the global village, the ability to cater to a wide range of languages and cultural differences is invaluable.
According to the 2001 Census:
The total population in Victoria (excluding overseas visitors) was 4,612,097
In the year to June 2000, 1.1 million international tourists visited Victoria.
Birthplace:
71% of Victorians were born in Australia
23.4% of Victorians were born overseas (in 233 countries)
Of those born overseas:
775,911 were born in mainly non-English speaking countries (71.8%)
304,433 were born in mainly English speaking countries (28.2%)
43% of Victorians were either born overseas or have at least one parent born overseas:
20.1% or 927,272 Victorians born in Australia have at least one parent born overseas
Religion
72.1% of Victorians followed 116 religions
Language Spoken
21% of all Victorians spoke a language other than English at home, with over 180 different languages and dialects spoken.
(Source: Australian Bureau of Statistics, 2001, Census Data)
Our Australian business culture like the business of most postindustrial societies has adopted the language of war.
Some of the key words we hear in relation to business are ‘competition’, ‘win’, ‘goal’, target’, ‘strategy’, ‘price war’, ‘gang’, ‘secret’ and ‘weapon’.
All such terms imply a winner and a loser, and promote the desirability of winning at the expense of another. The endemic nature of this fighting culture is evident in the writing style or language used in numerous authoritative business journals.
One article entitled ‘Having Trouble with Your Strategy? Then Map It’, Harvard Business Review, September-October, pp 167-176), opens with the words:
“Imagine that you are a general taking your troops into foreign territory. Obviously, you would need detailed maps showing the important towns and villages, the surrounding landscape, key structures like bridges and tunnels, and the roads and highways that traverse the region. Without such information, you couldn’t communicate your campaign strategy to your field officers and the rest of your troops.”
In the article ‘How to Fight a Price War’ Harvard Business Review, March-April, 2000, pp 107-116, the author opens with:
“In the battle to capture the customer, companies use a wide range of tactics to ward off competitors. Increasingly, price is the weapon of choice, and frequently the skirmishing degenerates into a price war.”
Titles such as ‘Cracking the Code of Change’, Harvard Business Review, May-June 2000, pp 133-141, also borrow from the terminology of war.
Another article is illustrated with items from what appears to be a soldier’s survival kit, complete with a picture of a book cover with the title ‘Crash and Learn – A Field Manual for Ebusiness Survival; Strategies for Online Survival’ (Business 2.0, July 11, 2000, pp 166-177), followed by a numbered list of strategies. The word ‘strategy’ is straight from wartime vocabulary.
The French sociologist Jean Baudrillard (1983) has written about the concept of the simulacrum. The simulacrum refers to the fact that in today’s post modern society, it does no longer matter if something is real or not. We can see this in virtual games, for example, where everything is simulated, nothing is true. Virtual reality has a de-humanising effect on society that is highly commercially oriented.
Ecclesiastes said “The simulacrum is never that which conceals the truth – it is the truth which conceals that there is none. The simulacrum is true.” This is how the mass of society works today.
At our Chan Academy Australia persons can practice Chan and Sumi-e painting. It means painting the truth and not to produce anything that may trick the mind into anything unreal. For example, the four seasons are only painted within the appropriate seasons, with the flowers growing in the particular season, and so on. This way persons can practise the precept of no lying.
Postindustrial societies run on operationally validated theories. These are characterised by high operational learning and high conceptual learning. These things are poorly understood by those outside the particular industry.
The implications of such a system is that there is little call for artisan skills that have low conceptual learning and high operational learning.
In Australia, whole groups of conventionally trained artisans (called tradesman in Australia) lack high training in conceptual thinking and hence conceptual training, are often made redundant by technological and social change and lose the job satisfaction of “doing the whole job” themselves.
For example, house builders seldom complete the whole job – they are displaced by specialist tradesman who have plumbers’ training who now fix and certify the iron roofing in houses and plumbing from the roof and gutters. Under the new regulations, ordinary generalist carpenters cannot certify roof plumbing to the building inspector’s satisfaction.
Tradesman plumbers charge a much higher rate per hour than tradesman carpenters so the net result is the cost of building houses has risen considerably.
Artisans’ jobs are becoming less satisfying. Computer technology tends to be Fordian and breaks up fast.
The theme of the World Fellowship of Buddhists 22nd General Conference 9 to 13 December 2002 is Wisdom and Compassion : The Way Forward.
We have developed a strong version of practical compassion of these influencing ideals as our way forward.
Firstly, we start by forsaking the use of the English terminology of business use of war terms in our writing. War is destructive of materiality. If the language of war enters a culture, it is difficult to undo it. Dana adds wholesome materiality to the world.
There are many types of dana known in Buddha Dhamma.
At the first levels of practice, it is by material assets alone that acts of merit are performed.
But the material assets given ought to exclude weapons, poisons or explosives.
Very interesting things happen in Australia.
For example, the Australian government ordered the destruction of automatic rifles a few years ago after the Port Arthur massacre (Tasmania). The Government is now about to recall and destroy automatic hand held pistols.
The “buy back” value of these arms ran to millions of dollars compensation.
It is hard to practice such “buy back” if you are poor country.
We do not know of any other country that has taken such a strong stance about civilians having killing weapons. Poor countries are unlikely to afford to ‘buy back’ weapons.
Australia is one nation with a considerable weapon-manufacturing base for guns and ammunitions that are exported to many friendly countries.
How can you defend yourself at death?
To train Members, we remind them that a person does not carry so much as one weapon with him or her when she or he passes away; in other words, a dead man or dead woman is not materially rich but materially poor in weapons.
We do not permit Members to carry weapons of any kind (even a knife) into our Temple.
We recommend our Members not to work on active military projects that can directly kill persons.
Martial arts practitioners are advised not to train with the traditional sword weapons.
We advise Members against working with poisons, such as those used to kill white ants, wasps, flies, mosquitos, locusts or other vermin.
Oceans of fish surround Australia and even the coastal areas are crossed with rivers with streams of fish.
We discourage persons from killing by avoiding one of Australia’s most popular sports – fishing. Many Australians have small fishing powerboats and they use them as small fishing platforms using hand-held fishing lines.
One of the most popular television programs is run by an Australian fisherman millionaire, and deals with fishing. Although he often appears on his show kissing and releasing fish he has caught, we cannot say others are following this practice.
We encourage persons to write a life plan based on no killing of anything with body, speech or mind.
We teach persons to share about 25% of their current wealth in the medium term with others. But first, we recommend they must become debtless. To do this they must reduce consumption by themselves.
The ease of obtaining credit cards in Australia is a scandal that encourages debt.
Persons can gamble easily with money from their credit cards and then find difficulty in repayments.
The average Victorian gambling debts with the advent of casinos are rising each year and the average exceeds one thousand Australian dollars per year.
Only a wealth of merit follows one to the next life when the good human minds engage in dana.
We skill our Members not to be stingy towards their families and friends by teaching the benefits of dana and sila.
Such skill may be an inherent nature of a person from their past lives or it could come from a good friend, (a Kalyanamitta) who shows the way. We act as Kalyanamitta to many in the world.
Most Australians have such an abundance of excess materiality with most of their garages full of useful goods that are no longer needed by their owners. Persons are glad to donate these items to use for market stalls to de-clutter their storage space.
To make storage space for such goods before sale, we use the storage space of six of our Members’ homes. One day we plan to buy a large storehouse for these goods.
We make a steady income by selling those goods at a half-day local market stall. Some of the goods are given to the needy. We also sell some to Members for a donation.
Some times donated goods are used to refurbish our Centre, such as donated wall to wall carpet. One of our Members is a professional carpet layer who cleans and installs the donated carpets for us, free of charge.
Excess building materials from building sites are donated to us by builders on a regular basis. Some of the wood off cuts are used as firewood in winter, and larger material is used to repair existing garden buildings if they become dilapidated by weathering.
In the area where our Centre is located, the summer sun is very hot and the winters are very cold. Heating fuel is expensive to buy locally. We save thousands of dollars a year by the systematic collection of firewood. Fallen trees are cut up and dried out over summer for this purpose.
In this way we train our Members to get the needed artisan skills they need to stop being stingy, we use chainsaws. They learn to recycle old wood for fuel rather than wasting it and perform wholesome actions with material assets without spending money.
When the wasteful animal consuming tendencies of persons stop, performing good conservation deeds can be aided with discernment, discrimination and heedfulness; by this we mean sati.
Conservation and recycling of useable assets is not widely practiced in Victoria in all sectors. It is stated it is not economic to practice certain types of recycling.
Even if they are not conservation minded, we say they can contribute some of their spare materials to help us maintain the beautiful Chan garden.
This appeals to most persons because they develop artisan skills of low conceptual learning but high operational learning. They feel useful in their role and can understand what is happening in the postindustrial societies.
After all, they have had so many animal lives in nice safe forests; so they feel at home with the natural animals at a Centre where there is no killing. There is little to remind them of the fear animals feel towards humans.
Overtime, they learn to understand globalisation theory.
The word “merit” is not actually a convenient translation of the word “punna”. The Suttas describe it as “an action that cleanses”.
The purpose of practice is to finish child like behaviour.
We explain the most likely return when we can lay down a store of merit as by attending to a Temple, the Sangha, a mother, a guest, a person, or even an older brother. We attain all the good things from merits made to this class of persons. Our Temple policies are successful in re-building strained family bonds.
This store of merits made to close family bonds is said to be unlosable. The store of merit follows us from life to life and the benefits of this merit cannot be destroyed but become exhausted from use.
We teach the Temple community the path of our real family. We ought to care for one another and lend a helping hand to others.
The ideas that there are dana actions that cleanse appeals to many persons in Australia.
Our society gains from individuals who walk the path of goodness and build a storehouse of unlosable merits.
We will not teach persons to fish or shoot animals for sport.
We teach that performing good sila is an upward path. One has to strive to accrue merits in the face of challenges and obstacles. Confidence in the Path makes this do-able.
With confidence, we invite them to study conceptual thinking at some University course or other literary institution. Hence, they have the skill and high conceptual thinking to enter postindustrial society with specialist abilities within three years or less.
By high, we mean second, third, or fourth order logic thinking. A store of decent and recent merit gives good physical health, appealing physical looks, skilful mental faculty and a retentive memory. In fact, when Members practice at our Centre, they say they “ feel clean”.
We relate success stories of the value of merit. This week, one of our Members drove her small car into a small tree, which fell over the car. The car was badly damaged, but she was not hurt in any way. Such is the blessing of a store of merit.
The Buddha related how a human being could rise to become even a wheel-turning monarch all because of the accumulation of merits.
To obtain liberation from samsara and attain nibbana, one must count on punna (merit).
Punna plays its part in two different scenarios, one is the condition of right livelihood in the worldly life and the other is the path of self-realisation.
The acts of giving in the Buddha Dhamma sense is to support the practice of precepts. In fact, keeping of the five precepts is mahadana as said by the Buddha.
When one obtains the benefits of a good field, only then can one share the harvest of merit with others. We recognise regret is unwholesome. Some of our Members specialise in removing a feeling of guilt from new Members.
The absence of “guilt” (regret) is most refreshing. It “cleanses”.
It is unwavering saddha (confidence or faith) that makes all this possible.
The Buddha said:
“There are differences between humans. One who has practiced alms giving (dana) in his of her life will surpass the other in five ways.
1. Lifespan (dibbena ayuna)
2. Good looking features, beauty (dibbena vannena)
3. Happiness (dibbena sukhena)
4. Honour (dibbena yasena)
5. Power (dibbena adhipateyyena)”
Fortunately, all sane persons want to have these five things.
All of the above has been well expounded by Tan Aun Phaik in his book Dana Making a Treasure Store of Boons, Published in Penang 1998, compiled from the authenticated translations of the Sutta Pitaka.
For such reasons, we sell the notion to all our Members that they undertake various activities to donate their goods and services in an artisan role to our Temple. They find satisfaction in such roles.
For example, we have grown Temple plants in pots at our Temple and donate these potted plants to other Temples. Last year, we donated hybrid rose plants we were given to 27 Temples in Victoria to beautify their Temple’s grounds.
We understand the power of giving flowers and the ten blessings arising from this action.
As a result of many years of our dana with flowers, on a fairly average day you will find over 50 bunches of flowers in vases distributed in-front of the various Buddha altars and images at our Centre.
Our visitors are always refreshed and impressed by the variety of flowers we have on any given day. Rare orchids in Australia, such as Thai orchids, find their way here on a regular basis. We give most visitors gifts of flowers they admire to take with them.
Members are taught not to pick the flowers from our extensive garden so that walking in our garden at any season produces a visual impact of a high order because of the variety of flowers that appear over the four seasons.
Members are taught to offer the flowers to the Triple Gem without destroying them.
This is one of the ways we teach dana. Because many of the native plants in Australia, such as ‘wattle’ have hundreds of thousands of flowers on their trees it is fairly easy to offer over one million flowers in spring and summer without destroying seed.
One of the 227 rules of a Buddhist Monk or Nun is not to destroy seeds.
We have humus heaps to mulch dead flowers and make new soil. We have a tiger-worm colony in one humus heap.
At present, at our Centre, it is late spring (November 2002) with summer approaching. Most of the state of Victoria is experiencing severe drought caused by the El-nino effect.
After six years of below average rainfall, Melbourne’s water stores dropped to 54% capacity, forcing the city to enter the first stage of water restrictions on Friday 8 November 2002.
Our merit is such that our Centre is located in an area where we have regular rainfall to keep everything green and our have auxiliary water tanks full of water. These are useful for fire fighting.
Since our auxiliary water tanks are full and we have regular rainfall we consider we can go through summer keeping our garden green and lush.
This situation we say is the kammic outcome of no killing in our garden and not permitting intoxicants on to our premises.
We have mentioned only a small fraction of the benefits Members obtain from our garden. The main thing is that they become able to study for useful high conceptual work in the postindustrial society. Because of the rate of technology change, we estimate, the average Members will have to go through 11 job re-trainings this life.
As we update our computer systems on a regular basis, they become used to the notion of technological change having high operational learning and high conceptual learning. We can change systems fast and retrain fast.
Another aspect of practice is food preparation for Venerable Monks and provision of care for two resident practitioners. Persons can operate under our Kitchen God to prepare wholesome food.
Secondly, we make arrangements for Members to develop a wide range of artisan skills of high operational learning that we need at our Centre to give flexibility for our helpers.
In Australia, skilled trade persons may charge higher hourly rates than general physicians.
With several years’ experience in a range of artisan activities, Members become more aware of the complex nature of running a Dhamma Centre in a modern Western capitalistic society.
Our Centre reflects some of the high-end conceptual learning of the business community.
Members learn to share computer files and work in teams to produce much of our written output. Our writing has been measured for Flesch Reading Ease Score and shows that undergraduate level of difficulty is often obtained. This is post Fordian conceptual training.
Third, fourth and fifth level Office Administration competency skills are needed because of the amount of communication that emanates from our Centre to the world. These are learnt mainly at University study plus experience on the job at our Centre.
Each Member has a personal assistant or two and trains that assistant in the requisite skills needed. This type of organisation structure allows persons to experience the satisfaction of high conceptual learning and completing the job as a team member.
We have been running this type of structure for over twenty years along with a continuous improvement program, to the point where Members have become highly productive and efficient in their artisan roles. They understand the problems that in underdeveloped world is built on artisan skills and lack of education in high conceptual learning. Some of our writings allow transfer of our skills.
The tasks and projects supplement thoughts about Triple Gem Refuge. Formal activities compromise morning and evening chanting in Pali and English and other formal practice sessions that at present take the form of Abhidhamma classes, taught every Tuesday evening for the next nine years.
Our Abhidhamma class notes are placed on our web site at www.bddronline.net.au, so Members and the general public can access the lesson information. We have received valuable support from a Buddhist Master in Myanmar with written material in the English language.
From time to time Members are encouraged to visit other Dhamma Centres both local and overseas. Because of high land prices, most local City Centres do not have gardens comparable to our own.
We produce experienced Members who in time join the committees of other local Centres.
This is our path of service to others which lends a helping hand to others to others on a rather large scale under controlled conditions.
Members who have experienced more than ten years of our method of getting them to make sufficient merit to allow them to get more insights into the Buddha Dhamma path become useful to themselves and others.
We recommend this post industrial methodology to other Temples and institutions, to engage their constituency into sufficient action to change their lives by allowing access to a peaceful location.
But, first, the hard work of building and paying for a suitable infrastructure to contain the peaceful location must be achieved.
Our Founder planned 40 years ago that our Centre must be in a beautiful garden setting.
The rain forest he chose to establish our temple is characterised by clean air and clean water, above the pollution level of Melbourne City. It is not too busy, away from the main road. Thus, it is conducive to quiet reflecting on how to manage what is being done on the four season garden plan.
Members learn to lend a helping hand to one another in the hard work aspects of tending the garden. For example, they learn to build dry rock walls from local rocks donated to the Centre. Raising awareness means they can pick what rock will fit next to the last placed rock. This becomes intuitive with good minds .
They work in small matched groups and learn to cooperate without gender bias. In their every day life of running a Chan garden they help each other with artisan skills that are not too modern work related or competitive.
Thirdly, they understand how the classical world was built by artisan labour with the help of Devas and Devatas guiding the process.
We can teach the language of work in the garden to teach cooperation and kindness.
They develop a sustaining social network around the Temple garden so they do not feel alienated from our capitalistic society and do not feel the need to take refuge in drugs or alcohol to get peace.
Their clean living practice of working in our privately owned Buddha Dhamma garden accumulates merits around the Bodhi tree.
We have large beautiful superior Buddha images in the “village square” section of the garden, so they by nature can pay respect in the fresh clean air over the four seasons by offering flowers at the base of the images. Members buy the flowers or bring them from their own gardens.
It is wisdom to arrange a Centre’s garden artisan activity in this manner.
Visitors from all over the world express their experience as a sense of peace and serenity as soon as they enter our garden. Our Buddha relics help this ambience.
Fourthly, we do not borrow money for materials to build gardens, but teach Members to save their donations and build, say, one rockery or one gate at a time.
We have three professional builders who volunteer their services to train Members in the safe use of power tools used on work, in the design of requirements of material sizes and construction techniques.
We have two occupational health and safety officers on the job.
All Members, male and female help with building work in the garden. At times, it is hard physical work working from our plans, so Members physical health improves. Their mental health improves.
The main theme of our Centre is to create beauty by self-help, practiced through the “Way of the Garden”. Naturally, five precepts are found in the “Way of the Garden”.
This self-help funding debtless notion extends to all our developmental activities.
Fifthly, we seldom pursue government project funding of any sort.
In this way, we teach Members to live without spending too much money. A special advantage of this practice is that they have full control of who comes to the Centre and who does not.
In Australia, Government social funding specifies including disadvantaged groups in projects. Some may not be teachable because they are isolates and suspicious of compulsory group activity because they see it as indoctrination.
It is a totally different matter, if an isolate on a sickness benefit, comes of their own accord to us seeking help with their personal problems, than if an isolate is told to come by the government to a funded project or lose their sickness benefit pension.
At present, we have two helpers on work experience funded by government money. They develop our information technology systems.
We find it takes about three years to change postindustrial isolates behaviour patterns to make them more human, compassionate and able to relate to the broader issues of human community in the multicultural postindustrial Australian society.
For various reasons, the I.Q. of children in postindustrial society is rising slightly.
In addition, we teach persons to be tolerant towards their complexity of origins and cultural differences of their parents. Such issues are unlikely to arise in mono-cultural societies. Australia is the melting pot for rigorous generational change.
It is interesting that our Members have not been in trouble with the police or government officials since they started work on our programs.
This is interesting because Australia overall has a rising crime rate in recent years. Burglary has become more common.
Our Centre is in a safe area having low burglary rates. Our Centre is kept well lit, always staffed and well locked up in the evenings.
In some very rich Victorian suburbs, burglary is at epidemic proportions.
In Western literature terms, the nearest education model of what we do at our Centre can be described in terms of one William Glasser, who worked in United States of America prisons, to bring about a more social and less destructive community.
The sociologist William Glasser used a written social contract that Members in his prison community would agree to. For example, when the prisoners broke windows, he would not repair them. They had to find the money and pay for a glazier to repair them.
We are not a prison. Within our ‘social contract’ that Members write us is their “life plan” over time officiating what they intend to do for work, pleasure and progress.
There are the five precepts that Buddhist persons observe and we coach these to be written into their life plans.
So, fishing (killing) as a recreation sport would be unacceptable because it breaks the precept of no killing.
The way we train Members to relate with one another is important as it avoids the military style of attack because, responding to persons using harsh speech with harsh speech is not our code because it is not Buddha Dhamma Practice.
Yet, on occasions, when called for, we teach hard.
The selection of language of the life plan we want Members to write is to have a powerful softer word medium (no war language) in directing and perpetuating their planned future cultures.
By acting in this way, they lose the aggression of fierce competition and have but become very effective in work team situations.
We ask them to take the high ground and consider taking Bodhisattva vows.
It is suggested that Buddhist organisations in postindustrial capitalistic nations intensify their efforts to involve their laity in more cooperation exercises, such as artisan activities, than merely asking them to raise or give money to the temple.
We have found that our high ground moral expectations are met because many Members now have such a positive mental attitude about the feasibility of practicing and living practicing five precepts.
New Members sense this moral confidence and are willing to apply their own efforts to start their sila process.
Without sila, there can be no wisdom or compassion.
The question of if it is possible to follow the five precepts considering our contemporary situation has been answered by Venerable Thich Nhat-Hanh as follows:
“Until recently, I have used the term ‘precepts’ instead of ‘mindfulness training’. But many Western friends told me that the word ‘precepts’ evokes in them a strong feeling of good and evil, that if they ‘break’ the precepts, they feel they have completely failed. Precepts are different ‘commandments’ and ‘rules’.
They are the insights born from the mindful observation and direct experience of suffering. They are guidelines that help us train ourselves to live in a way that protects us and those around us. As we continue the training, our understanding and practice deepen. No one can be perfect when he or she just begins training, and even during the time of training. Precepts are the most concrete expression of the practice of mindfulness”
We have numerous fund raising activities not only for our own funds but also for orphanages in Bangladesh and India.
The Monks who serve the orphans in these places inspire Members.
A genuine belief in altruistic attitude towards other persons can be infectious when it reaches critical mass within the opinion of Members.
This has happened within recent times hence, our Centre becomes a very pleasant place to visit and practice.
Members are taught to take pride in quality writing by our scholars and avoid the language of war used in business expositions. We write about business writings using a different sociable discourse model.
We present The Buddhist Hour, a weekly radio broadcasts on a local radio station .
Our websites provide affordable inspirational publication and photographic scenes of our venues, for our propagation of Dhamma publication needs.
Please come and visit our websites and see for yourself.
We train our own webmasters who we insist, must be Buddha Dhamma followers, to chose language other than the common warlike jargon, so we can be quite sustainable in our policies of cooperation with others globally.
Our internal local area network of computers is modern with good search engines so that research for suitable non-warlike words preferred becomes easier than in the traditional library.
We have an English vocabulary of at least 80,000 words suitable for our purposes from a total of two and a half million, and help many persons to know English words.
We are confident our Centre’s garden policy is sustainable for 500 years and we intend to continue along our methods of word practicality, word friendliness and word cultural adaptability for which we have some renown.
We present ourselves as “Chan Academy Australia painting a better world....”
Being a very active Regional Centre of the World Fellowship of Buddhists and an Associated Institute of the World Buddhist University, allows our Members to develop professionalism and maturity of English as a second language within a global perspective.
We have six Members attending the 22nd General Conference of the World Fellowship of Buddhists Malaysian conference and two unofficial observers with our party.
These unofficial observers organise another Melbourne based Buddhist group and it will be of great benefit for their organisation for them to observe the work process at our World Fellowship of Buddhists conference.
I wish to thank all the Members of the World Fellowship of Buddhists and World Buddhist University, for all their help and support over the years and wish them to succeed by the merit they have made, this very life.
We will continue to build the words-smiths needed for this century and export our research findings.
At this conference, the author, Mr John D. Hughes is seeking a second term as Vice President of the World Fellowship of Buddhists.
May this conference show the way to sustaining the World Fellowship of Buddhists and the World Buddhist University for at least the next 500 years.
May all our colleagues be well and happy.
References
Jean Baudrillard, 1983, Simulations, Semiotext(e) Offices, New York.
Phaik, Tan Aun (1998) Dana Making a Treasure Store of Boons, Penang. Publishers: Perniagaan Juta Ria. p 299.
Venerable Thich Nhat-hanh cited in Young-Nam Lee, The Five Precepts, Lotus Lantern Volume 4 No. 15 Autumn 2546 B.E. (2002) Venerable Yang San (Editor), published by Jogye Order of Korean Buddhism, p 17-18.
Victorian Office of Multicultural Affairs (2002) ‘Valuing Cultural Diversity’, State of Victoria, p 8.
‘Waking Up IBM: How a Gang of Unlikely Rebels Transformed Big Blue’, Harvard Business Review, July-August 2000, pp 137-148.
‘E-Loyalty: Your Secret Weapon on the Web’, Harvard Business Review, July-August 2000, pp 105-114.
‘Best Practice – Cutting Costs Without Drawing Blood’, Harvard Business Review, September-October 2002, pp 155-165.
‘The Bandwidth Bomb’, Harvard Business Review, September-October 2002, pp 179-186.
‘Having Trouble with Your Strategy? Then Map It’, Harvard Business Review, September-October 2002, pp 167-176.
Quote from Free Press Leader Newspaper November 6, 2002, p 8.
Our websites:
www.bdcu.org.au
www.bdcublessings.net.au
www.bddronline.net.au
www.bsbonline.com.au
www.buyresolved.com.au