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NAMO
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'THE
BUDDHIST HOUR'
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Hillside
Radio 87.6 FM & 88.0 FM |
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The Buddhist Hour Radio Broadcast Sunday 4 March 2001
Today’s Program is called: Religious tolerance by society
How do you test a Buddhist Learning Organisation? What criteria must a Buddhist Learning Organisation meet to be of high quality or standard? The Buddhist Discussion Centre (Upwey) Ltd. is a charitable self-help organisation incorporated as an Australian Company. The Centre adheres to Australian Law in terms of governance of procedural rules organisation, structure and administration, financial arrangements and quality assurance processes as defined in the Articles of Association. As a learning organisation our Centre has the advantage of autonomy in terms of research activities, teaching and practice as we are self-funded. Our Centre is a learning organisation of world standard. We are also a regional centre of the World Fellowship of Buddhists and an associate institution of the World Buddhist University in the field of spiritual training. Leadership and work skills underpinned by the objectives embodied in the Memorandum of Association are learnt at the Centre by Members with attention to the following five styles: Friendliness, Practicality, Professionalism, Cultural Adaptability and Scholarship. High quality standard of scholarship is developed in Members in a number of ways including: Facilitation of student learning that engages with advanced knowledge and inquiry by access to elite training, databases and our extensive library to support their writing and thinking. We rate our library as third order by world standards. We will be first order within twenty two years. Our organisation has the infrastructure and the resources, including access to appropriate communications and information technology, to promote a culture of sustained scholarship extending from that which informs inquiry, to teaching and learning, to creative and cutting edge knowledge development. Members employ the five styles as part of their active Buddha Dhamma Practice and in a range of Community-based activities, both local and overseas. The commitment of Members to free inquiry, the advancement and sharing of good information and knowledge and its application makes the Buddhist Discussion Centre (Upwey) Ltd. a World Standard Learning Organisation . On the Prajnaparamita Teaching night of 20 February 2001, our Teacher and some of our Members represented our Centre at a consultation meeting on the State Government of Victoria’s proposed new Racial and Religious Tolerance Legislation held at Springvale City Hall. Special guests included Mr Tim Holding M.P. member for Springvale, Mr John Pandazopoulos, the member assisting the Premier on Multicultural Affairs, Mr Bob Stensholt M.P. member for Burwood, and Mr Phong Nguyen from the Springvale Indochinese Mutual Assistance Association Inc. who was the Master of Ceremonies for the meeting. The consultation was organised by the Victorian Office of Multicultural Affairs and the purpose of the evening was to provide persons and community organisations with an opportunity to provide input into the proposed Legislation. An information package prepared by the Victorian Government, titled Racial and Religious Tolerance Legislation, consisting of a Discussion Paper and a Model Bill, was made available for consideration and comment as part of the Government’s consultation process. To understand the significance of this proposed legislation it is necessary to point out that Victoria is the only state in Australia that does not have some type of racial vilification legislation. Complaints of racial vilification can only be dealt with under the Commonwealth legislation, the Racial Discrimination Act 1975 and are referred to the Human Rights and Equal Opportunity Commission in Sydney for investigation. The Victoria Equal Opportunity Act 1995 has provision for acts of discrimination in certain areas of our lives including employment, education, accommodation and provision of goods and services. Whilst these implicitly prohibit racial vilification, there are no provisions for acts of hatred committed in the wider public domain. Currently, Victorian victims of religious or racial vilification are only able to use the criminal law. This could include offences provided in the Summary Offences Act 1966, the Crimes Act 1958 and the Classification (Publications, Films and Computer Games) (Enforcement) Act 1995. These are all criminal, matters and require the Victorian Police to develop a case and lay charges. They do not offer a person who experiences vilification the opportunity to seek conciliation which may result in an apology or another form of remedy. The following is an extract taken from the information package: “The State of Victoria comprises people from more than 208 countries. Victorians can speak over 150 languages and follow more than 100 faiths, making Victoria the most culturally diverse State in Australia. Whilst there are no large-scale community relations conflicts, research suggests that elements of racism remain endemic in our society. The broader community may not always recognise how racism can cause significant harm. Yet both racism and religious intolerance are damaging and distressing to members of minority groups and seriously undermine the cohesion of our society. To minimise this harm, the Government is proposing a number of actions. It is planning a community education campaign and it is proposing to introduce legislation. The community education campaign will emphasise the need for tolerance and respect. The proposed legislation will provide a means to deal with the harm that is suffered where a lack of tolerance and respect results in racial or religious vilification”. The Most Honourable Premier of Victoria, Steve Bracks MP, who is also the Minister for Multicultural Affairs, included a message: “Victoria is Australia’s most multicultural State and the diversity of its people is a great asset. Respect for this cultural diversity is vitally important to our community. Expressions of racial and religious vilification not only undermine people living in our community, they also threaten the fairness and tolerance of our society. Combating prejudice and assisting people to overcome disadvantage are two of the Government’s key priorities. To achieve this, the Government is proposing new legislation to reinforce the right of all Victorians to live without fear of vilification in their public and private lives. The legislation will provide people who are subject to an act of racial or religious vilification, with a formal process by which they can seek a remedy. It is simply about making acts of racial and religious vilification unlawful. It will still allow people to put their views and express their opinions”. The format for the consultation process was to facilitate persons to respond to five questions in small discussion groups so they may have input into the legislation. Here follows the list of five questions: 1. Can you give examples of behaviour towards racial and religious groups that you think amounts to vilification? 2. Is racial/religious intolerance more offensive in public than in private? 3. Are there any circumstances where racial or religious intolerance is acceptable to protect the right of speech, e.g. for artistic expression, for scientific or academic research and or fair reporting? 4. Under what circumstances should a complaint be conciliated? Are there any cases that should be referred to the police and the courts? 5. If this legislation is introduced what steps would need to be taken to ensure you know how to use it? Guided by our Teacher John D. Hughes, the Members of the Buddhist Discussion Centre (Upwey) Ltd. answered all questions, and representative Members presented to the meeting our response and an example of religious vilification. The act of vilifying a person or persons is described in The New Shorter Oxford Dictionary as: to depreciate or disparage them with abusive or slanderous language; it is to defame, revile, or speak evil of someone; regarding them as worthless or of little value, (to) despise. Our Members presented to the Honorable Members a letter from our organisation dated 20 February 2001 to Ms Helen Shardey, Shadow Minister for Aged and Multicultural Affairs and Member for Caulfield: It reads: Thank you for your letter dated 12 February 2001. We support the Victorian government in its production of a Racial and Religious Tolerance Discussion Paper and Model Bill. We are happy to present you with our submission on our views on the issues raised in the Discussion Paper and Model Bill. This legislation is appropriate to deal with situations such as ours. Occasionally, as a condition for long life of the organisation, we desire to meet in large numbers as recommended by Lord Buddha. For twenty years, we have cared for thousands of visitors on the holiday of the Chinese New Year. There have never been any serious complaints about the rights of thousands of fellow religionists to visit our Temple in the Chinese new year tradition. This is in keeping with a long tradition of healing practice. We have existing use rights as a Hall of Assembly. Because of the politics of protest in this Dhamma ending age, the ill-will of one Australian neighbour who lives opposite our Centre is causing a barrier to the freedom of assembly for religious practice. We do not take it personally because persons who attack religions and are supported by fire-worshipping demons who are under the guidance of Jataveda, naturally would oppose Buddha Dhamma followers. The Quail’s Protection, that is one of the parittas that protects against fire, specifically mentions Jataveda. We have used the Quail’s Protection here for decades, and it has prevented our Centre being consumed by forest fires, or bushfires, as they are called in Australia. The neighbour has bluffed some of our other neighbours to sign a petition to the local Council complaining about our supposed traffic. In fact, there is no measurement of what percentage of traffic is to our Temple as opposed to the dozens of other places in the street. Some neighbours park semi-trailers in the street. Over the years, we have less traffic on an annualised basis than at least three other places within the street. For the first time ever, we have notified 48 Buddhist groups that we will not be able to invite them to visit en masse this year for the Chinese New Year ceremony. We have suggested each group sends five persons (one car) to visit us. There is one of the largest Buddhist Temples in Australia under construction at Kinglake in Victoria under the guidance of our good friend Master Lin. In the future, we will help arrange the largest gathering in Victoria for the Chinese New Years to come. When built, it can hold thousands of visitors at once. Our friends have been visiting us for two decades. Our garden is a refuge at the height of Summer after they come in buses. The news that we are unable to invite them to our Temple has caused great disappointment in the Buddhist community. One letter we received subsequently from a Vietnamese Temple said (in part): ‘According to the Vietnamese Buddhist tradition, on the occasion of the Vietnamese Lunar New Year, the Buddhist followers come to 10 Temples to pray and prostrate to the Buddhas and Boddhisattvas. This year we would like our tour group of around 100 people to visit your Centre. However, I have received your letter and know that your neighbourhood community have expressed discomfort about the amount of traffic that is generated from your Centre on the occasion of the Lunar New Year. We are extremely disappointed about this information and so will not visit your Centre this year. We look forward to visiting your Centre next year in 2002, we do hope we get good news from you. Be mindful of the Lord Buddha!’ Many organisations are very disappointed that we are unable to invite them to receive Buddha’s Teachings at this particular Chinese New Year. As is well known, it has been a bad year for many persons. During Chinese New Year this year, Members put up auspicious Chinese calligraphy. They also put up Australian flags and Dhammacakra flags in preparation for the celebration of Australia Day. Our Members work for the well being of the aged Chinese and Vietnamese. During the new year, we will be explaining the situation to the Government. If our neighbour does not reverse his unfair position, we are likely to take action under the Bill when it becomes legislation as a warning to others. We have no ill-will towards the deluded neighbour in our street who believes he can act in a wild narrow manner with low tolerance for the rights of others. This year brings hardship to some but it is through programs such as this published for the next year that persons move towards an enlightened perspective, and when this happens, lives are changed and the course of history altered. Our erratic neighbour is to be pitied because he is heading for a low rebirth next life because of his actions. So out of compassion for our neighbour, our Members will spend some time during 2001 preparing our submission for the Premier of Victoria, explaining how timely his legislation is in our case. We will keep the local Shire council, who are quite supportive of our needs, informed of what we intend to do. We are natural change artists in our Community. Correct thinking precedes all relevant action. In the medium term, our Members will purchase homes in the street to be near the Centre. We are also applying to the Centenary of Federation Victoria to participate in the Federation 100 hours program. We are looking for legal assistance in the best way to handle the matter with our neighbour. I look forward to meeting you at the consultation evening on Tuesday 20 February 2001, at Springvale. With Kind Regards, Yours Sincerely, John D. Hughes, Dip. App. Chem. T.T.T.C GDAIE Founder, Buddhist Discussion Centre (Upwey) Ltd. Vice-president, World Fellowship of Buddhists.
The officials present graciously accepted our contribution. Members of the Buddhist Discussion Centre practiced tolerance and equanimity throughout the event. Members of our organisation will continue to work with the Members of Parliament. How do Buddhists handle intolerant and aggressive supporters of proselytizing creeds? If the practitioner is faithfully practicing the Dhamma, he or she will feel only compassion or equanimity. Tolerance is described in The New Shorter Oxford Dictionary as: the action or practice of bearing pain or hardship; the power or ability to endure something. It describes tolerant as: 1. disposed to accept without protest the opinions or acts of others; patient; showing forbearance or adopting a liberal attitude, 2. Of a thing: capable of bearing or sustaining something. The three factors governing intolerance, described by Phra Khantipalo in Tolerance, A Study from Buddhist Sources, are Delusion, Conceit and False views. One of the three roots of the unwholesome is moha (delusion, dullness). Buddhaghosa the Great Theravada commentator says of it: “Delusion has the characterisitc of blindness or it has the characterisitc of unknowing. Its function is non-penetration, or to conceal the individual essence of an object. It is manifested as the absence of right theory or it is manifested as darkness. Its proximate cause is unwise (unjustified) attention. It should be regarded as the root of all that is unprofitable”. Phra Khantipalo noted: It is the factor strongly present in a person who just cannot understand. It may be seen in the case of others with whom one is discussing something. It frequently happens that even with all the subject-matter of the discussion presented systematically the other party fails to comprehend, becomes puzzled, as though something blocked his (or her) way to understanding. There is such a block, it is called moha. There are five factors that are basic to tolerance. These are: 1. Mindfulness 2. Conscience and fear of blame 3. Wisdom 4. Flexibility 5. Amity - compassion These factors lead away from Mara (the negative forces acting in the world) and the conflicts of Samsara. The practising of these factors will lead to the peace of Nirvana. Tolerance can be defined as “Allowing others to hold opinions on religious, political and other matters differing from oneself or from whatever the dominant authority, and allowing their free expression in speech or by bodily acts provided that these do not cause harm to others in any way either mentally or physically”. For those who want to be truly tolerant it is indispensable to practice patience. Patience is a mostly passive quality and is impossible without a well-established power of friendliness. Patience may be practised toward all the ills which afflict us, internal or external, of mind or of body. Besides patience, there are related virtues that build the foundation of tolerance. They are: forgiveness, forbearance and endurance. Forgiveness is a form of delusion due to holding something that happened in the past and which has now vanished, as if it were still existing. As the Dhammapadda says “ One should not pry into the faults of others into things done and left undone by others. One should rather consider what by oneself is done and left undone.” If somebody says “he beat me” or “he slandered me” and wants to react to that beating or slander in some violent way, that person does not understand Dhamma, because it is just the karma of what you did in the past coming back to you. You can not cure hate with hate. To persecute any religion at all, unknowingly, brings greater suffering to you in the future than if you knowingly persecute. So persons who want to close a religious centre down for imagined reasons create great negative karma for themselves and for others who they influence. May you not meet with bad advisors who have no religious tolerance. If you meet with bad religious advisors (which you will in this Dhamma ending age) may you not be swayed by their influence. If you do not meet bad religious advisors it means you are practicing properly. There is no doubt that if you are practicing successfully, you will meet with religious opposition, just as Buddha's' followers have during the last two and a half millennium. So may you develop the courage to support wisdom and tolerance and preserve the Buddha sasana. May you become skilled in the preservation of religious principles in this very life. May you practice and preserve Buddha Dhamma. May you live in a society that practices religious tolerance. May you be well and happy This script was written and edited by John D. Hughes, Julian Bamford, Vincent Cavuoto, Evelin Halls, Lisa Nelson, Pennie White and Tim Browning. Disclaimer:
As we, the Buddhist Discussion Centre (Upwey) Ltd., do not control the actions of our service providers from time to time, make no warranty as to the continuous operation of our website(s). Also, we make no assertion as to the veracity of any of the information included in any of the links with our websites, or an other source accessed through our website(s).
Accordingly, we accept no liability to any user or subsequent third party, either expressed or implied, whether or not caused by error or omission on either our part, or a member, employee or other person associated with the Buddhist Discussion Centre (Upwey) Ltd.
REFERENCES: Brown Lesley (Editor) (1993) The New Shorter Oxford Dictionary, New York; Oxford University Press. Khantipalo, Phra, (1964) Tolerance, A Study from Buddhist Sources, London; Rider and Company. State Government of Victoria (2000) Racial and Religious Tolerance Legislation - A Discussion Paper and a Model Bill. Victoria. The Australian (2001) Standard dictates for a great institution, Australia, 28 February 2001. Copyrighted by Sasana Abhiwurdhi Wardhana Society , (1988) The Dhammapada, Malaysia. For more information, contact the Centre or better still, come and visit us. |
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